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IMAGE  EVALUATION 
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1.0 


1.25 


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Photographic 

Sciences 

Corporation 


33  MVIST  MAM  STMIT 

WIMTIR.N.Y.  MSM 
(71*)  173-4503 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Inttltuta  for  Historical  MIcroroproductiona  /  Instltut  Canadian  da  microraproductions  historiquaa 


\ 


\ 


Technical  and  Bibliographic  Notat/Notes  techniques  et  bibiiographiques 


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D 


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Ce  document  est  film*  au  taux  de  reduction  indiqu*  ci-dessous 
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Univartit*  d'Ottawa 

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j6es 


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ia  dernlAre  pege  qui  comporte  une  telle 
empreinte. 


The  last  recorded  frame  on  eech  microfiche 
shall  contain  the  symbol  -^  (meening  "CON- 
TINUED"), or  the  symbol  V  (meening  "END"), 
whichever  epplies. 


Un  des  symboies  suivsnts  apparattra  sur  ia 
derniAre  image  de  cheque  microfiche,  seion  ie 
cas:  le  symboie  -^  signifie  "A  SUIVRE".  ie 
symbols  ▼  signifie  "FIN". 


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Meps,  plates,  chsrts,  etc.,  may  be  filmed  at 
different  reduction  retios.  Those  too  ierge  to  be 
entirely  included  in  one  exposure  ere  filmed 
beginning  in  the  upper  left  hend  corner,  left  to 
right  end  top  to  bottom,  as  many  frames  as 
rsquired.  The  following  diagrams  illustrate  the 
method: 


Les  csrtes,  planches,  tableaux,  etc..  peuvent  Atre 
filmAs  A  des  taux  de  rAduction  diffArents. 
Lorsque  le  document  est  trop  grand  pour  Atre 
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LIFF.  A^!B   TIMES 


OF 


!    TEKAKWITHA, 


.dp  of  tiie  i)rlo!)a\iife0. 


1656-1680, 


nv 


KT.LKX     tl     VVALWfmTH. 


ACiM^J   ■      >«''    ".*>•   Ol,!>    VVOl  I  ., 


IMin'CftU  vol  NO  BYE8  " 


1  KTKi. 


,.^*/i*«««'«<>y. 


<L 


THE  LIFE  AND  TIMES 


OF 


KATERI    TEKAKWITHA, 


Ct)e  Htlp  of  tibe  i^of)aluk2i. 


1656-1680. 


BY 


ELLEN    H.   WALWORTH, 

AUTHOR  OP  '•  AN  OLD  WOKLJ),  AS  SEEN  THROUGH  YOUNG  BTKK8  ' 


/■ 


BUFFALO : 

PETER  PAUL  &  BP  ->THER. 

1891. 


\\ 


Stl-'V''.':  I 


Copytight^  i8go. 
By  Ellen  H.  Walworth. 


\  I 


PETER  PAUL  ti  BRO., 

PRINTERS  AND  BINDERS, 

BUFFALO,   N.    Y. 


f  \ 


Eo  m$[  Windt, 


THE  REV.  CLARENCE  A.  WALWORTH, 

BECTOR  OF  ST.  MABT'S  CHURCH, 
ALBANY,  K.  Y., 


THIS   VOLUME   IS   MOST   AFFECTIONATELY 
DEDICATED. 


PREFACE. 


The  life  and  surroundings  of  "The  Lily  of  the 
Mohawks/'  as  an  undeveloped  theme  in  literature,  was 
first  suggested  to  me  by  my  uncle,  the  Bev.  Clarence  A. 
Walworth.  My  interest  and  enthusiasm  were  at  once 
aroused.  The  thought  of  a  mere  Indian  girl  reared  in  the 
forest  among  barbarians,  yet  winning  for  herself  such 
titles  as  "The  Lily  of  he  Mohawks"  and  "The  Gene- 
vieve of  New  Prance/*  recurred  to  my  mind  again  and 
again,  until  it  led  me  to  a  fixed  determination  to  explore 
so  tempting  a  field  of  romance  and  archaeology.  The 
fact  that  it  lay  amongst  the  hill  and  valleys  of  my 
native  State,  and  was  little  know  cept  to  solitary 
scholars  and  laborious  historians,  in  .t  me  still  more  to 
the  task.  I  became  ambitious  to  gather  from  the  records 
of  two  centuries  ago  every  detail  relating  in  any  way  to 
my  Indian  heroine.  While  engaged  in  this  work  un- 
expected opportunities  opened  to  gather  exact  informa- 
tion about  her,  and  more  especially  concerning  the 
localities  connected  with  her  early  childhood,  and  her 
conversion  and  baptism  in  the  Mohawk  Valley. 

If  this  book,  embodying  the  result  of  my  researches, 
should  fail  to  interest  the  reader,  it  will  not  be  for  any 
lack  of  enthusiasm  on  my  part,  or  of  kind  encourage- 
ment and  competent  assistance  from  others. 


VI 


PREFACE. 


When  beginning  the  work  my  first  call  for  advice  was 
upon  Dr.  John  Gilmary  Shea,  so  well  versed  in  Indian 
annals,  as  also  in  the  general  history  of  this  country.  I 
found  him  full  of  interest  in  my  subject.  Guided  by 
the  information  received  from  him,  and  also  by  the 
directions  of  the  Rev.  R.  S.  Dewey,  S.  J.,  who  has  long 
been  familiar  with  the  missionary  and  Indian  traditions 
of  the  Mohawk  Valley,  I  went  to  Montreal  and  secured 
from  the  courteous  kindness  of  Father  Turgeon,  S.  J., 
rector  of  the  Jesuit  College  there,  the  use  of  all  the 
manuscripts  I  desired.  The  Sisters  of  the  Hotel  Dieu 
furnished  me  with  a  room  in  their  hospital,  to  which  the 
good  Rector  allowed  me  to  transport  the  entire  Oakion 
0.  This  contained  all  the  unprintod  materials  relating 
to  my  subject  that  belonged  to  the  college  library. 

There,  at  the  Hotel  Dieu,  delightfully  located  with 
the  sisters  of  an  order  whose  history  is  closely  bound  up 
with  that  of  Montreal,  I  copied  at  my  leisure  the  manu- 
scripts most  valuable  to  me. 

In  Montreal,  also,  my  good  fortune  gave  me  interviews 
with  M.  Guoq,  the  distinguished  philologist  of  St. 
Sulpice,  whose  Indian  dictionaries  and  grammars  I  had 
already  seen  in  my  uncle's  library.  Much  I  owe  besides 
to  Soeur  St.  Henriette,  librarian  and  keeper  of  the 
archiveT  at  the  Villa  Maria.  It  was  on  the  boat  which 
shoots  the  Lachine  Rapids  that  I  met  Mr.  Hale  of  Phila- 
delphia, the  learned  author  of  the  **  Iroquois  Book  of 
Rites,"  and  enjoyed  a  long  conversation  with  him  on 
matters  of  deep  interest  to  us  both  and  to  my  work. 
My  first  visit  to  the  Iroquois  Village  at  Caughnawaga, 
P.  Q.,  occurred  at  this  time.    Here  my  uncle  and  I  found 


f  \ 


PREFACE. 


Vll 


hospitable  entertainment  tor  several  days  at  the  Presby- 
tery of  the  church,  presided  over  by  the  Rev.  P6re 
Burtin,  0.  M.  I.  Besides  the  valuable  information 
acquired  from  the  library  of  books  and  manuscripts  in 
his  possession,  I  gathered  much  from  the  acquaintance 
then  established  with  the  Iroquois  of  the  '*  Sault"  and 
in  particular  with  their  grand  chief,  Joseph  Williams. 

La  Prairie  was  only  nine  miles  distant,  with  its 
scholarly  cur6,  Pere  Bourgeault,  and  his  valuable  collec- 
tion of  ancient  maps;  and  about  half  way  between 
Gaughnawaga  and  La  Prairie  lay  the  grave  of  Tekak- 
witha,  with  its  tall  cross  looking  over  the  rapids  of  the 
St.  Lawrence.  An  author  with  a  theme  like  mine  in 
such  localities  and  with  such  guides  was,  indeea,  in  an 
enchanted  land. 

In  Albany  I  received  valuable  assistance  and  advice 
from  Mr.  Holmes  and  Mr.  Howell,  of  the  State  Library, 
also  from  Mr.  Melius,  of  the  City  Clerk's  Office,  and 
others. 

I  have  reserved  for  a  most  especial  and  grateful 
acknowledgment  the  name  of  Gen.  John  S.  Clark,  of 
Auburn,  N.  Y.  My  work  is  indebted  to  him  for  a 
treasure  of  information  which  he  alone  could  give.  In 
the  knowledge  of  Iroquois  localities  in  New  York  State, 
particularly  those  of  two  centuries  ago,  and  the  trails 
over  which  missionaries  from  Canada  travelled  so  pain- 
fully to  villages  where  they  labored  so  hard  and  yet 
successfully, — he  is  the  undoubted  pioneer.  Almost  all 
we  know  in  this  branch  of  archaeology  is  owing  to  him. 
It  was  my  privilege  in  company  with  my  uncle,  and 
with  Gen.  Clark  for  pilot,  to  spend  a  memorable  week  in 


Vlll 


PBEFACE. 


search  of  Indian  Idealities  along  the  Mohawk,  from  the 
mouth  of  Schoharie  Greek  to  the  farthest  castle  of  the 
wolf  clan  opposite  Fort  Plain.  We  visited  and  verified, 
under  the  General's  direction,  no  less  than  eleven  sites 
in  this  one  week.  An  account  of  the  most  important  of 
these  sites  can  be  found  in  the  contributions  of  Gen. 
Clark,  as  explanatory  footnotes,  to  "  Early  Chapters  of 
Mohawk  History.'*  This  work  consists  of  translations 
into  English  of  selectbd  letters  from  the  Relations 
Jesuites.  For  these  translations  we  are  indebted  to  the 
lamented  Dr.  Hawley,  late  pastor  of  the  First  Presby- 
terian Church  in  Auburn.  Guided  by  the  wise  advice 
of  General  Clark,  I  was  able  afterwards  to  make  other 
independent  journeys^  and  familiftrize  myself  with  Indian 
trails  passing  near  my  native  town,  above  all  those  fol- 
lowed by  Tekakwitha  in  her  escape  to  the  "Sault." 
I  owe  to  Gen.  Clark's  kindness  the  valuable  map  of 
Mohawk  Cnstle  Sites,  to  be  found  in  this  book  and  drawn 
expressly  for  it  by  his  hand. 

Lastly,  I  recall  with  pleasure  a  conversation  with  the 
Rev.  Felix  Martin,  S.  J.,  a  well  known  authority  in 
Canadian  and  Indian  archaeology.  To  this  venerable 
author,  the  editor  of  the  famous  "  Jesuit  Relations,"  the 
biographer  of  Isaac  Jogues,  of  Chomonot  and  of  Tekak- 
witha, I  owe  a  large  debt  of  gratitude.  His  biography 
of  her,  entitled  ''Une  Vierge  Iroquoise,"  is  still  in 
manuscript,  never  having  been  published.  He  was  the 
first  to  gather  and  keep  together  all  the  manuscripts 
extant  giving  cotemporary  accounts  of  the  Iroquois 
maiden.  He  laid  a  foundation  of  accumulated  facts  for 
others  to  build  upon.     I  sought  him  out  in  Paris  ir  1885> 


PREFACE. 


IX 


and  found  him  with  some  difficulty.  The  hiding  place 
of  this  learned  old  mpn  was  in  an  obscure  comer  of  the 
city.  The  schools  of  nis  order  all  broken  up,  separated 
from  his  companions,  his  books  and  his  manuscripts, 
and  from  his  old  beloyed  home  in  the  New  France,  which 
he  would  never  see  again, — how  his  eyes  glistened  when 
I  came  to  him  from  the  western  world,  a  child  of  the 
Hudson  and  Mohawk,  to  speak  to  him  of  Tekakwitha, 
bringing  him  even  the  latest  news  of  archasological 
discoveries  in  those  valleys!  His  face  beamed  with 
delight  at  every  new  detail.  It  pleased  him  much  to 
know  that  Dr.  Shea  was,  at  that  very  time,  translating 
into  English  his  (Martin's)  French  Life  of  Jogues,  and 
to  learn  that  I  was  writing,  and  hoped  soon  to  have 
published  a  full  account  of  Kateri  Tekakwitha  for  my 
own  countrymen  of  the  United  States.  He  gave  his 
blessing  to  me  and  to  my  work,  a  blessing  which  I  prize 
most  highly.  His  hearty  approval  is  especially  gratify- 
ing, since  I  have  had  occasion  to  use  much  of  the 
material  he  had  gathered  for  publication  in  French 
under  his  own  name.  Alas  I  scarcely  had  I  recrossed  the 
Atlantic,  when  the  news  of  his  death  reached  rue. 

In  conclusion,  let  me  say :  I  am  conscious  of  many 
defects  in  this  work.  Others  may  yet  be  found  better 
able  than  I  to  do  justice  to  my  theme,  but  not  any  one, 
I  think,  who  will  come  to  the  task  more  anxious  to  make 
known  to  all  the  whole  truth  of  history  concerning  the 
raro  and  beautiful  cliaracter  of  this  lily  of  our  forest. 

Albany,  N.  Y.,  January  )i,  1891. 


CONTENTS. 


—    ♦ 

CHAPTER  PAOK 

I.    Tkkakwitha's  Spring 1 

II.    The  Mohawk  Valley  and  the  Mohawks  at 

THE  Time  of  Tekakwitha's  Birth     ...      12 

III.  A    Cradle  -  Song.  —  Captives     Tortured.  — 

Flight  of  the  French  from  Onondaga. — 
Death  in  the  Mohawk  Lodges      ....      26 

IV.  Tekakwitha   with   her    Aunts    at    Ganda- 

WAGUE 36 

V.    Tekakwitha's  Uncle  and  Fort  Orange,  or 

THE  Beginnings  of  Albany 44 

VI.    An  Army  on  Snow-Shoes .      62 

VII.    De   Tracy   burns   the   Mohawk  Castles.  — 

Fall  of  Tionnontogen 75 

VIII.    Tekakwitha's    Christian    Guests.  —  Rawen- 

Niio  . 85 

IX.    Caughnawaga  on   the  Mohawk.  —  Fathers 

Fremin  and  Pierron 96 

X.  The  Mohegans  attack  the  New  Castle. 
—  Battle  of  Kinaquariones.  —  The  Feast 
OF  THE  Dead 110 

XI.     Will  Tekakwitha  Marry  ?       ".     128 

XII.  The  New  Colony  of  Christian  Indians  on 
THE  St.  Lawrence.  —  The  '♦  Great  Mo- 
hawk" GOES  TO  Canada 142 


xil  CONTENTS. 

CUAPTEB  PAOA 

XIII.  Tekakwitha    meets    De     Lamberville.  — 

Imposing  Ceremony  in  the  Bark  Chapel    152 

XIV.  Persecutions.  —  Heroic  Calmness  in  a  Mo- 

ment   OF     Peril.  —  Malice     ov    Teka- 
kwitha's    Aunt 163 

XV.  Hot  Ashes  plans  Tekakwitha's  Escape     .  174 

XVI.  From  the  Old  to  the  New  Caughnawaga  183 

XVII.  At  the  Sault  St.  Louis 192 

XVIII.  The  Hunting-Ca:-ip 206 

XIX.  Kateri's  Friend,  —  Th^rese  Tegaiaouenta  216 

XX.  Montreal  and  the  Isle-aux-Herons,  1678  226 

XXI.  *♦  I  AM  not  any  longer  my  own  "  .    .     .     .  243 

XXII.  Kateri's  Vow  on  Lady  Day,  and  the  Sum- 
mer OF  1679 253 

XXin.  Kateri  III.  —  Th^rese  consults  the  Black- 
gown.  —  Feast  of  the  Purification.  — 
The  Hkd  of  Thorns 260 

XXIV.  Kateri's  Death.  —  "I  will  love  thee  in 
heaven  ! "  —  The  Burial.  —  Her  Grave 
and  Monument 270 

XXV.  The  Memory  and  Influence  of  Kateri 
Tekakwitha  after  her  Death.  —  Mod- 
ern  Caughnawaga 285 

Conclusion 293 


APPENDIX. 
Notes,  Topographical  and  Historical 


•         •        •         • 


301 
V 


w 


[o- 

:a- 

• 

163 

• 

174 

GA 

183 

• 

192 

• 

206 

rxA 

216 

678 

226 

• 

243 

UM- 

■     • 

253 

lCK- 

;  — 

•     • 

260 

IN 

LVE 

• 

270 

ERI 

OD- 

• 

285 

293 

LIST  OF  ILLUSTRATIONS. 


PA0I 

Tekakwitha's  Spring xvi 

The  Mohawk  Valley  from  Fonda,  N.  Y 6 

Map  of  Mohawk  Castle-Sites,  by  General  Clark  38 
Old  Albany.  —  Dominie  Schaats'  House    ....  52 
Site  of  Caughnawaga  Castle,  Fonda,  N.  Y.  .     .     .  103 
Map  showing  the  Migrations  of  the  Mission  Vil- 
lage OP  THE  Sault 194 

Street  Scene  at  Caughnawaga,  in  Canada  .     .     .  279 

Modern  Caughnawaga,  P.  Q.  {from  the  Landing)    .     .  299 


H 


TEKAKWITHA'S  SPRING. 


THE    LIFE    AND    TIMES 


OF 


KATERI    TEKAKWITHA.^ 


CHAPTER  T. 

tekakwitha's  spring. 

IN  the  valley  of  the  Mohawk,  near  the  present  great 
highways  of  the  State  of  New  York,  is  a  quiet  forest 
nook,  where  a  clear,  cold  spring  gurgles  out  from  the 
tangled  roots  of  a  tree.  Connected  with  this  spring  is 
the  story  of  a  short  girl-life,  pure,  vigorous,  sorrow- 
taught.  It  is  written  out  in  authentic  documents ; 
while  Nature,  also,  has  kept  a  record  of  an  Indian 
maiden's  lodge  beside  the  spring.  There  on  the  banks 
of  the  Mohawk  River,  at  Caughnawaga,  now  called 
Fonda,  in  Montgomery  County,  dwelt  the  Lily  of  the 
Mohawks  two  centuries  ago,  when  the  State  had  neither 
shape  nor  name.  She  saw  her  people  build  a  strong, 
new  palisaded  village  there.  She  saw,  though  at  rare 
intervals,  the  peaceful  but  adventurous  traders  of  Fort 

1  Pronounced  Kaf-e-ree'  Tek-a-quee'-ta.  KcUeri  is  the  Iroquois  form 
of  the  Christian  name  Katherine.  The  meaning  of  Tekakwitha  is  given 
in  Chapter  IV-  For  various  ways  of  spelling  the  name,  see  Appendix, 
Note  B. 


2  KATERI  TEKAKWITHA. 

Orange,  and  the  blackgowns  of  New  France  pass  in  and 
out  on  Iriendly  errands.  Mohegans  came  there  also  in 
her  day  to  lay  siege  to  Jlage,  but  only  to  be  met 

with  fierce  defiance  and  to  be  driven  back.  Marks  of 
that  very  Indian  fort  can  still  be  found  at  Fonda,  where 
the  Johnstown  Kail  way  now  branches  from  the  New 
York  Central,  and  turns  northward  along  the  margin  of 
the  Cayudutta  Creek.  The  smoke  of  the  engine,  as  it 
leaves  the  town  of  Fonda,  mounts  to  the  level  of  a 
plateau  on  which  the  Mohawk  Castle  ^  stood.  The 
elevated  land,  or  river  terrace,  at  that  point  is  singu- 
larly called  the  "  Sand  Flats." 

A  rude  fort  of  palisades,  well  equipped  for  defence, 
was  completed  about  the  year  1668  on  a  narrow  tongue 
of  this  high  terrace,  between  the  Mohawk  River  and  the 
creek.  The  approach  to  it  is  very  steep ;  but  in  one 
place  a  wagon-road  winds  up  the  hill  to  what  is  now  a 
field  on  Veeder's  farm.  Here  unmistakable  signs  of 
Indian  occupation  are  to  be  found.  A  spring  is  close  at 
hand  in  a  clump  of  trees.  The  castle  at  that  spot  was 
known  as  "Caughnawaga,"  meaning  "At  the  Rapids,"  — 
a  name  still  applied  to  the  eastern  part  of  the  present 
town  of  Fonda.  The  Mohawk  River  runs  swiftly  as  it 
passes  this  spot,  and  large  stones  obstruct  its  course. 
The  spring  at  the  castle  site  on  the  west  side  of  the 
creek  is  Tekakwitha's  spring;  for  there  beside  it  she 
grew  to  maidenhood,  behind  the  shelter  of  the  palisades, 
xind  beneath  the   shadow  of  the   overarching  forest. 


I 


1  Ti.e  Indian  forts  or  palisaded  villages,  called  "castles"  by  the 
«arly  Dutch  settlers  of  New  York  State,  were  stoutly  built  of  logs  and 
bark,  and  were  effectual  barriers  of  defence  until  the  artillery  of  the 
white  men  was  brought  to  bear  upon  them. 


TEKAKWITHA'S  SPRING. 


8 


Tekukwitha  was  the  Lily  of  the  Mohawks,  and  after- 
wards known  as  "  La  Bonne  Catherine." 

In  the  Mohawk  Valley,  the  great  artery  of  our  na- 
tion's life,  the  tide  of  human  travel  now  ebbs  and  flows 
with  ever-swelling  force ;  here  the  New  York  Central 
liailway  levels  out  its  course  of  four  broad  tracks  ;  here 
the  great  canal  bears  heavy  burdens  east  and  west ;  here 
tlie  West  Shore  Kailway  skirts  the  southern  terrace ; 
here  the  Mohawk  Kiver  winds  and  ripples,  smiling  in 
an  old-time,  quiet  way  at  these  hurrying,  crowded  high- 
ways. They  have  wellnigh  filled  the  generous  road- 
way, cut  through  high  plateaus  and  mountain  spurs  in 
ages  past  by  this  same  placid  river.  That  was  in  its 
younger,  busier  days.  Now  it  idles  on  its  way  from 
side  to  side,  among  the  flats  or  bottoms,  with  here  and 
there  a  rapid,  till  at  last  it  gathers  force  at  far  Cohoes 
for  one  great  plunge  before  it  joins  the  Hudson.  Then 
the  mingled  waters  of  the  two  rivers  sweep  on  past  the 
stately  Capitol,  where  once  the  Indian  trading-post, 
Fort  Orange,  stood.  From  Albany,  the  broad-bosomed 
Hudson  bears  floating  palaces  and  long  lines  of  canal- 
boats  strung  together  like  great  beads  of  wampum. 
Let  its  current  move  them  southward,  while  we  turn 
back  to  the  valley  whence  these  strings  of  wampum 
came.  Let  us  follow  up  the  windings  of  the  Mohawk 
Eiver  westward.  At  Schenectady  it  lingers  among 
islands  in  pretty,  narrow  ways,  where  college  boys  can 
take  their  sweethearts  rowing.  Eight  playfully  it  kisses 
the  feet  of  the  old  Dutch  town  in  summer,  and  in 
winter  its  frozen  bosom  sounds  with  the  merry  thud  of 
the  skater's  steel.  Farther  west  the  valley  narrows, 
and  on  a  height  near  Hoffman's  Ferry,  Mohawk  and 


V 


KATERI  TEKAKWITHA. 


Mohegaii  fought  their  last  fierce  battle.  Tekakwitha 
heard  their  war-whoop  at  the  castle  of  Caughnawaga, 
just  before  the  final  conflict  came ;  but  she  never  saw 
Fort  Johnson,  which  is  higher  up  the  river.  Old  Fort 
Johnson  is  too  modern  for  our  story.  Amsterdam  now 
looms  up  an  important  factor  in  the  valley.  Two  cen- 
turies ago  a  joyous  stream  cascading  down  to  meet  the 
Mohawk  was  its  only  landmark.  Tekakwitha  knew 
tlie  spot,  however,  and  had  good  reason  to  remember  it, 
as  we  shall  see.  Westward  still,  and  up  the  valley  from 
Fort  Johnson,  a  broader  gleam  of  water  comes  in  sight. 
It  is  where  the  Schoharie  River  creeps  in  from  the 
south  between  the  dripping  archways  of  a  bridge,  over 
which  canal-boats  pass.  Here  the  Mohawk  shows  its 
teeth  in  a  ridge  of  angry  rapids ;  and  here  we  enter 
what  was  once  the  home  country  of  its  people,  the  fierce 
MohawKS.  We  are  near  the  spot  where  brave  Father 
Isaac  Jogues,  the  discoverer  of  Lake  George,  was  killed, 
in  1646.  In  the  southwest  angle  of  the  Mohawk  and 
Schoharie  Rivers,  on  the  upper  terrace,  higher  than  the 
modern  hamlet  of  Auriesville,  was  the  eastern  castle  of 
the  Mohawks,  known  to  Jogues  as  Ossemenon.^  Here 
three  times  the  hero-hearted  blackgown  came ;  first, 
a  mangled,  tortured  captive,  dragging  out  the  weary 
months  in  slavery  until  the  Dutchmen  at  Fort  Orange 
ransomed  him ;  next,  as  an  ambassador  of  peace,  bearing 
presents,  making  treaties ;  and  lastly,  as  envoy  of  the 

1  Megapolensis,  the  Dutch  dominie  at  Fort  Orange,  who  befriended 
Jogues,  the  French  Jesuit,  in  his  captivity,  writes  the  name  of  this  Mo- 
hawk town  or  castle,  Asserue  or  Asserne.  It  was  just  at  the  spot  where 
a  shrine  has  been  recently  erected  to  honor  the  memory  of  Isaac  Jogues 
and  of  his  companion  Rene  Goupil,  both  of  whom  were  tomahawked  in 
that  vicinity  by  the  Mohawks. 


TEKAKWITHA'S  SPRING. 


Prince  of  Peace,  and  wedded  to  his  "spouse  of  blood,"  — 
for  so  Jogues  styled  his  Mohawk  mission.  Never  was 
a  truer  bridegroom,  never  stranger  wedding  rites.  Bits 
of  his  flesh  were  cut  off  and  devoured,  while  the  savage 
high-priest  cried,  "  Let  us  see  if  this  white  flesh  is  the 
flesh  of  au  otkon  [spirit  or  devil.]"  "  I  am  but  a  man 
like  yourselves,"  said  Jogues,  "  though  I  fear  not  death 
nor  your  tortures."  His  head  was  placed  on  the  north- 
ern palisade,  looking  toward  the  French  frontier,  and 
his  body  thrown  into  the  stream ;  but  his  blood  and 
his  earnest  words  sank  deep  into  the  land  and  the  hearts 
of  its  people.  From  Jogues'  mystic  union  with  the 
Mohawk  nation,  trooping  from  the  "Mission  of  the 
Martyrs,"  came  the  Christian  Iroquois.  One  of  these — a 
bright  soul  in  a  dusky  setting,  and  a  flower  that  sprang 
from  martyr's  blood  —  was  Tekakwitha.  She  grew  up, 
says  one  who  knew  her,  "  like  a  lily  among  thorns." 
Ten  years  after  Ondessonk  ^  had  shed  the  last  drop  of 
his  blood  to  make  these  Mohawks  Christians,  she  was 
born  among  the  people  who  had  seen  the  blackgown 
die,  in  the  Village  of  the  Turtles,  —  some  say  in  the 
"  cabin  at  the  door  of  which  the  tomahawked  priest 
had  fallen." 

This  same  stronghold  of  the  Turtles  was  rebuilt  higher 
up  the  river  during  Tekakwitha's  lifetime.  Near  Osser- 
nenon,  the  earliest  known  site  of  the  Turtle  Castle,  there 
is  a  great  bend  or  loop  in  the  Mohawk  River  and  Val- 
ley. It  extends  from  the  mouth  of  the  Schoharie  River 
on  the  east  to  the  "  Nose  "  near  Yost's  and  Spraker's  Basin 
on  the  west.  The  Nose  is  at  a  point  where  river,  rail- 
ways, and  canal  are  crowded  in  a  narrow  pass  between 

1  Jogues*  Indian  name. 


6 


KATERI  TEKAKWITHA. 


two  overlapping  ridges  of  high  land.  "  Two  Mountains 
approaching,"  or  Tionnontogen,  the  Indians  called  it ; 
and  there  behind  the  shelter  of  the  hills,  they  built  their 
largest  and  best  fortified  town,  the  Mohawk  capital  or 
Castle  of  the  Wolves.  Other  villages  and  their  central 
Castle  of  the  Bears,  called  Andagoron,  they  also  built 
and  rebuilt  within  the^  great  bend.  At  its  northern 
point,  where  the  river  now  flows  between  the  high- 
perched  Starin  residence  and  the  town  of  Fonda,  the 
next  important  railway-station  west  of  Amsterdam,  are 
the  rapids  and  the  large  stones  in  the  water  which  gave 
rise  to  the  name  of  Caughnawaga.  From  the  hills  at 
Fonda  one  can  see  for  miles  both  up  and  down  the 
river. 

Here,  as  has  already  been  said,  just  west  of  Fonda, 
on  the  north  side  of  the  Mohawk  is  the  Indian  vil- 
lage site  where  Tekakwitha  lived.  Here  is  the  beau- 
tiful hill  that  was  once  crowned  by  the  palisaded  castle 
of  Caughnawaga.  It  is  a  spot  that  any  one  who  lived 
there  must  have  loved.  To-day  the  plough  turns  up  the 
rich  soil  where  long  Indian  cabins  stood,  and  what  we 
see  are  only  darkened  patches  left  to  tell  us  where  the 
hearthfires  of  the  Mohawks  burned  two  hundred  years 
ago.  These  patches  of  dark  soil  still  glisten  with  the 
pearly  mussel-shells  brought  up  by  the  Mohawks  to 
their  village  from  the  river  that  still  bears  their  name. 
The  pipe-stems  sold  to  them  by  the  Dutch  are  strewn 
in  fragments  through  the  field.  From  graves  near  by, 
thrown  out  on  the  roadside  by  the  spades  of  workmen 
loading  their  carts  with  sand,  the  author  has  seen  Indian 
bones,  more  crumbled  than  the  silly  beads  and  rusty 
scissors  buried  with  them,  which  they  bought  so  dearly. 


ountains 
ailed  it ; 
uilt  their 
japital  or 
Ir  central 
ilso  built 
northern 
;he  high- 
Dnda,  the 
rdam,  are 
hich  gave 
e  hills  at 
down  the 

of  Fonda, 
ndian  vil- 
the  beau- 
ded  castle 
ho  lived 
ns  up  the 
what  we 
here  the 
.red  years 
with  the 
fhawks  to 
eir  name, 
ire  strewn 
near  by, 
workmen 
len  Indian 
,nd  rusty 
so  dearly. 


B 

o 

< 

> 

C 

a 
o 


o 


'H 


TEKAKWITHA'S  SPRING. 


In  a  wood  near  by,  on  the  brow  of  a  ravine,  there  is  a 
row  of  hollow  corn-pits  where  the  Caughnawaga  people 
stored  their  charred  corn.  Low  down  in  the  fertile 
river-flats,  southward  from  the  ancient  village-site,  a 
sunburned  farmer,  owner  of  both  hill  and  valley,  still 
works  with  horses  and  with  iron  implements  the  very 
corn-fields  that  the  squaws  hoed  with  clumsy  bone-tools. 
Thifi  once  castled  height  breaks  abruptly  on  its  eastern 
side  to  let  the  Cayudutta  Creek  wind  through.  It  hur- 
ries by  on  its  way  to  meet  the  Mohawk,  and  then  lags 
through  the  flat,  lost  to  sight  just  long  enough  to  pass 
rctind  the  skirts  of  the  Ta-berg,  or  Tea  Mountain.  This 
i«  a  grassy  cone  topped  with  pines,  and  so  named  by 
l^utch  settlers  who  there  in  war-times  made  a  tea 
from  a  wild  plant.  It  partly  blocks  the  entrance  to 
the  pretty  Cayudutta  valley,  and  separates  it  from  the 
modern  town  of  Fonda ;  but  the  farmers'  daughters  and 
the  village  people  who  now  live  in  sight  of  Fonda 
Court  House  know  well  the  little  valley  of  the  Cayu- 
dutta. Any  one  of  them  can  point  out  its  brightest 
gem,  the  never-failing  spring  that  issues  from  a  set-back 
in  the  hill  and  so  regular  in  shape  as  to  suggest  an  am- 
phitheatre. This  spring  wells  out  from  under  an  old 
stump  hidden  in  a  clump  of  trees,  whose  topmost 
branches  are  below  the  level  of  the  castle  site.  Its 
waters  rest  a  moment  in  a  little  shady  pool,  a  round 
forest  mirror;  then  brimming  over,  break  away  and 
wander  down  the  steep  descent  to  the  creek.  The  path 
to  the  spring  leads  downward  from  the  higher  ground 
above  it,  known  as  the  Sand  Flats.  The  field  where 
the  castle  stood  is  nov/  often  planted  thick  with  grain ; 
but  when  this   has   been   cut   and   the   ground  again 


8 


KATERI  TEKAKWITHA. 


ploughed,  the  Indian  relics  are  readily  found.  At  any 
season  of  the  year,  however,  the  limpid  spring  that  has 
not  ceased  to  flow  for  centuries  will  serve  to  indicate 
the  spot. 

Standing  then,  at  the  brink  of  this  spring  in  the 
Mohawk  Valley,  let  the  reader  cast  a  look  backward, 
and  over  the  intervening  space  of  two  hundred  years, 
to  the  days  of  Tekakwitha.  Let  it  be  understood,  how- 
ever, that  while  the  imaginative  faculty  is  thus  to  be 
called  into  play,  it  is  not  for  the  contemplation  of  an 
imaginative  but  of  a  real  character.  For  whatever  side 
lights  may  color  the  narrative,  they  are  used  to  bring 
out,  not  to  impair,  the  picture.  Many  details  of  time 
and  place,  of  manners  and  customs,  of  dress  and  the 
arts  of  industry,  will  be  woven  into  an  actual  scene, 
rather  than  given  in  a  tedious  enumeration. 

The  scene  about  to  be  described  and  others  which  fol- 
low depicting  the  early  life  of  Tekakwitha  are  not  to  be 
found  actually  recorded  in  so  many  words  in  the  history 
of  her  life  and  times,  yet  they  must  have  occurred ;  for 
they  are  based  on  the  known  facts  of  her  life  as  related 
in  various  official  and  private  documents,  together  with 
such  inferences  only  as  may  fairly  and  reasonably  be 
drawn  from  those  facts  when  brought  under  the  strong 
light  of  contemporaneous  records. 

Above  the  spring  at  Fonda,  on  the  high  plateau  where 
is  n-.w  the  well-tilled  farm,  stood,  two  centuries  ago, 
the  log-built  palisades  of  ancient  Caughnawaga.  In 
tall  and  close-set  ranks  they  serve  to  hide  from  view 
and  shield  from  ambush  the  long,  low  Indian  houses, 
twenty-four  in  number.  "Double  stockadoed  round, 
with  four  ports,"  as  when  the  traveller  Greenhalgh  saw 


TEKAKWITHA'S   SPRING. 


9 


the  place  in  1677,  "and  a  bow-shot  from  the  river," 
stands  the  strong  Mohawk  castle.  The  blackened 
stumps  that  now  dot  the  sunny  hillside  of  the  Cayu- 
dutta  change  into  the  old-time,  mighty  forest,  and  pre- 
sent a  scene  that  is  full  of  life ;  for  down  a  well-worn 
footpath  come  the  Indian  girls  to  fill  their  jugs  at 
the  spring,  —  afterwards  to  be  known  as  Tekakwitha's 
Spring. 

These  dusky  Caughnawaga  maidens  have  the  well- 
known  Indian  features  strongly  marked, —  the  high  cheek 
bones,  the  dull  red  skin,  and  soft  dark  eyes ;  but  Teka- 
kwitha  shields  hers  with  her  blanket  from  the  light.  Un- 
like the  rest,  there  is  an  air  of  thoughtfulness  about  her 
and  a  touch  of  mystery.  Excessive  shyness  in  the  Lily 
of  the  Mohawks  is  strangely  blended  with  a  sympa- 
thetic nature ;  and  with  a  quiet  force  of  character  she 
leads  their  chatter,  half  unconsciously,  to  channels  of 
her  own  choosing. 

"  A  manuscript  of  the  time,"  says  Shea,  "  describes  the 
Indian  maiden  with  her  well-oiled  and  neatly  parted 
hair  descending  in  a  long  plait  behind,  while  a  fine  che- 
mise was  met  at  the  waist  by  a  neat  and  well-trimmed 
petticoat  reaching  to  the  knee ;  below  this  was  the  rich 
legging  and  then  the  well-fitted  moccasin,  the  glory  of 
an  Iroquois  belle.  The  neck  was  loaded  with  beads, 
while  the  crimson  blanket  enveloped  the  whole  form." 

This,  in  general,  is  the  costume  of  the  merry  group 
with  Tekakwitha  at  the  spring.  The  upper  garment, 
however,  is  a  kind  of  tunic  or  simple  overdress;  nor 
can  it  be  said  that  all  are  equally  neat  in  their  appear- 
ance. Some  have  their  dark,  straight  hair  tied  loosely 
back  and  hanging  down,  or  else  with  wampum  braided 


10 


KATERI  TEKAKWITHA. 


in  it.  A  few  are  clothed  in  foreign  stuff,  bought  from 
the  Dutch  for  beaver-skins  and  worn  in  shapeless  pieces 
hung  about  them  with  savage  carelessness.  On  their 
dark  arms  the  sunlight  flashes  back  from  heavily  beaded 
wrist  and  arm  bands,  begged  or  borrowed  from  their 
more  industrious  companions.  Not  like  theirs  is  Te- 
kakwitha's  costume.  It  is  made  of  deer  and  moose 
skins,  —  all  of  native  make,  and  stitched  together  by  a 
practised  hand,  as  every  one  of  the  pretty  squaws  well 
knew.  Her  needle  was  a  small  bone  from  the  ankle  of 
the  deer,  her  thread  the  sinews  of  the  same  light-footed 
animal,  whose  brain  she  mixed  with  moss  and  used  to 
tan  the  skins  and  make  the  soft  brown  leather  which 
she  shaped  so  deftly  into  tunic,  moccasins,  and  leggings. 
Her  own  skirt  was  scarce  so  richly  worked  with  quills 
of  the  porcupine  as  that  of  her  adopted  sister  there 
beside  her,  though  both  were  made  by  Tekakwitha's 
hands. 

The  Indian  girls  about  her  like  her  for  her  generous 
nature  and  her  merry,  witty  speeches.  She  makes 
them  laugh  right  heartily  while  she  stands  waiting  for 
her  jug  to.  fill  up  at  the  trickling  spring. 

These  daughters  of  the  Iroquois  are  bubbling  over 
with  good  spirits,  and  their  pottery  jugs  with  water, 
when  all  at  once  they  spy  a  band  of  hunters  coming 
homeward  down  the  Cayudutta  valley  from  the  Sacon- 
daga  country.  Knowing  there  is  one  among  them  who 
but  waits  his  chance  to  lay  his  wealth  of  beaver-skins 
at  Tekakwitha's  feet  and  take  her  for  his  wife,  they  turn 
girl-like  to  tease  her ;  but  the  quick  and  timid  orphan, 
dreading  the  license  of  their  tongues,  has  bounded  up 
the  hill,  and  hastens  to  her  uncle's  cabin  with  her  jug, 


TEKAK  WITHA'S   SPRINQ. 


11 


leaving  her  companions  to  bandy  words  with  the  young 
hunters  as  they  stop  beside  the  little  pool  for  a  draught 
of  refreshing  water. 

Of  all  the  people  in  the  ancient  Caughnawaga  village, 
the  only  story  that  has  been  written  out  in  full  and 
handed  down  in  precious  manuscript,  brown  with  age, 
is  the  story  of  her  who  bounded  up  the  hill  and  left  her 
comrades  at  the  spring.  In  a  double  sense  she  left 
them.  She  was  far  above  them.  She  stands  to-day 
upon  a  mystic  height ;  and  many,  both  of  her  race  and 
our  own  in  these  our  days,  do  homage  to  her  memory. 

May  her  home  at  Caughnawaga,  high  above  the 
stones  that  lie  imbedded  in  the  Mohawk  River,  and 
close  beside  the  spring  that  trickles  downward  to  the 
Cayudutta,^  soon  become  familiar  ground  to  all  who 
honor  Tekakwitha! 

1  See  Appendix,  Note  A,  where  in  a  letter  dated  March  3,  1885, 
Gen.  John  S.  Clark,  of  Aaburn,  N.  Y.,  the  well-known  archaeologist, 
mentions  this  spring  as  marking  the  site  of  Gandawague  (or  Caughna- 
waga)  on  the  Cayudutta  Creek,  northwest  of  Fonda,  N.  Y.  For  date 
of  the  removal  from  Auriesville  to  that  site,  see  his  letter  of  June  29, 
1885,  also  given  in  Note  A,  with  other  proofs  as  to  the  location  of  Mo- 
liawk  villages  at  the  time  of  Jogues  and  Tekakwitha. 


12 


KATERI  TEKAKWITHA. 


I    i 


CHAPTEK   11. 

THE  MOHAWK  VALLEY  AND   THE   MOHAWKS  aT  THE   TIME 

OF  tekakwitha's  birth. 

FATHER  JOGUES  was  put  to  death  in  the  year 
1646,  on  the  south  side  of  the  Mohawk  River, 
a  few  miles  to  the  eastward  of  Fonda,  and  not  far  from 
the  mouth  of  the  Schoharie  River.  Close  to  the  shrine 
which  has  been  erected  at  Auriesville  in  his  memory,  is 
the  very  ravine  in  which,  during  his  captivity  there,  he 
buried  his  friend  and  only  companion,  R^nd  Goupil. 

R^n^,  it  will  be  remembered,  was  cruelly  murdered 
for  signing  an  Indian  child  with  the  sign  of  the  cross. 
The  description  of  the  place  where  this  occurred  is 
very  explicit  in  Father  Jogues'  published  letters,  and 
there  is  no  other  spot  in  the  whole  Mohawk  Valley  to 
which  it  can  well  be  applied.  He  mentions  a  certain 
river  which  was  a  quarter  of  a  league  distant  from  the 
Indian  town  of  Ossernenon,  where  he  was  held  captive ; 
this  was  undoubtedly  the  Schoharie.  There  in  that 
same  vicinity,  after  he  had  escaped  from  captivity  and 
returned  to  the  Mohawks  as  a  missionary,  he  met  his 
own  tragic  fate,  or  rather  the  glorious  reward  of  his 
zeal.  There,  too,  or  very  near  there,  ten  years  after 
his  death,  Tekakwitha  was  born.  The  exact  location 
of  her  birthplace  has  not  been  determined  It  was 
either  at  the  Turtle  Castle  of  Ossernenon  described  by 


i 

mm 


THE  MOHAWK   VALLEY. 


18 


r  THE  TIME 


Jogues,  the  name  of  which  was  afterwards  changed,  or 
at  a  later  village  site  near  Auries  Creek,  to  which  the 
people  of  that  castle  moved,  and  to  which  they  gave 
the  name  of  Gandawague.^  In  either  case  her  birth- 
place was  less  than  a  mile  from  the  present  hamlet  of 
Auriesville. 

There  Kateri  Tekakwitha  was  bom  in  the  year  1656. 
Her  father  was  a  Mohawk  warrior,  and  her  mother 
a  Christian  Algonquin  captive,  who  had  been  brought 
up  and  baptized  among  the  French  settlers  at  Three 
Eivers  in  Canada.  The  Iroquois,  or  People  of  the  Long 
House,  including  the  Mohawks,  Oneidas,  Onondagas, 
Cayugas,  and  Senecas,  were  enemies  of  the  Algon- 
quin tribes  and  hostile  to  the  French. 

The  Mohawks  especially  were  accustomed  to  make 
frequent  raids  on  the  settlements  in  Canada,  leaving 
desolation  behind  them  on  the  St.  Lawrence,  and  bear- 
ing with  them  to  their  own  valley  rich  booty,  and  also 
captives  co  be  tortured  and  burned,  or  else  adopted  into 
the  Five  Nations  of  Iroquois  to  swell  their  numbers. 
If  Frenchmen,  these  captives  were  often  held  as  prison- 
ers of  war,  and  haughty  terms  made  for  their  ransom. 
It  happened  on  one  of  these  raids  into  Canada  that 
Tekakwitha's  mother,  the  Algonquin,  was  thus  cap- 
tured. Torn  suddenly  from  a  peaceful  home  and  the 
French  friends  who  were  teaching  her  "  the  prayer," 
she  was  hurried  through  the  lakes  and  woods  of  a 
strange  country,  along  the  great  war-trail  that  leads 
from  the  St.  Lawrence  to  the  Mohawk  through  north- 
eastern  New  York.     Fast   following  in   the  path   of 

^  See  Appendix,  Note  B,  —  the  words  **  Gandawague  "  and  "  Teka- 
kwitha." 


■:ii  i 


ill  I 


i 


14 


KATEKI  TEKAKWITHA. 


Jogues,  the  light  canoe  that  bore  her  came  southward 
with  the  braves,  and  their  trophies  of  war,  through 
Lake  Champlain  and  then  Lake  George,  the  newly 
christened  Lake  St.  Sacrament.  Little  did  the  captive 
dream  that  ever  a  child  of  hers  would  take  that  same 
long  journey  back  again,  an  exile  from  the  home  that 
she  was  then  approaching,  all  unconscious  of  her  fate. 
A  home,  indeed,  awaited  her  coming  in  the  land  of  the 
Mohawks.  She  was  saved  from  the  torture  and  the  fire 
by  a  fierce,  pagan  Mohawk  warrior,  who  took  the  young 
Algonquin  for  his  wife.  The  gentle  girl  had  captured 
the  heart  of  her  conqueror. 

Their  family  consisted  of  one  son  and  an  infant 
daughter,  known  later  as  Kateri  Tekakwitha.  Pfere 
Claude  Chaucheti^re,  who  wrote  in  1695,^  tells  us  that 
they  dwelt  at  "  Gandawague,  a  little  village  of  the  Mo- 
hawks." There  they  must  have  occupied  one  section  of 
an  Iroquois  long-house,  other  kindred  families  filling  up 
its  entire  length  on  both  sides  of  an  open  space  and 
passage-way  through  the  centre.  The  occupants  of 
every  four  sections  or  alcoves  in  these  houses,  two 
families  being  on  each  side  of  the  passage,  shared  a 
common  hearthfire  ^  with  a  hole  above  it  in  the  roof  to 
let  in  the  daylight  and  let  out  the  smoke.  There  were 
usually  five  of  these  fires  and  twenty  families  in  a  house 
about  a  hundred  feet  in  length.     These  united  house- 

1  Chauchetifere's  manuscript,  "La  Vie  de  la  B.  Catherine  TegakoUita, 
dite  a  present  La  Saincte  Sauuagesse,"  is  still  extanl.  It  was  copied  by 
the  author  of  this  volume  at  Montreal  in  1884,  and  was  first  printed  in 
1887:  "Manate,  De  la  Presse  Cramoisy  de  Jean-Marie  Shea." 

2  See  Vol.  IV,,  Contributions  to  American  Ethnology,  by  Lewis  H. 
Morgan,  LL.D.,  giving  description  and  ground  plan  of  an  Iroquois 
long-house. 


# 


THE   MOHAWK   VALLEY. 


15 


holds  gave  name  and  meaning  to  the  Iroquois  League 
of  Kanonsionni,  or  People  of  the  Long  House. 

There  is  reason  to  believe  that  Tekakwitha's  father 
took  an  active  part  in  the  affairs  both  of  the  Mohawk 
nation  and  the  Iroquois  League.  We  are  told,  indeed, 
that  after  his  death  her  uncle,  who  seems  to  have  taken 
her  father's  place  and  responsibilities,  was  one  of  the  chief 
men  of  the  Turtle  Castle,  whose  deputies  ranked  higher  in 
council  than  those  of  the  Bear  and  Wolf  Castles,  Anda- 
goron  and  Tionnontogen.  This  was  because  the  turtle 
was  created  first,  according  to  their  genesis  of  things., 
These  three  palisaded  strongholds  and  their  outlying 
hamlets  made  up  the  Mohawk  (or  Canienga)  nation.  It 
was  likened,  in  the  beautiful  figurative  language  of  the 
Iroquois,  to  a  group  of  families  gathered  round  a  hearth 
or  council  fire,  and  filling  up  one  end  of  the  Long 
House  or  Great  League  of  the  Five  Nations,  founded 
by  Hiawatha  and  his  friends.  The  duty  of  the  Canien- 
gas  of  the  Mohawk  Valley  was  to  guard  the  eastern 
entrance  of  the  Long  House,  or  the  door  which  looked 
out  on  the  Hudson.  Their  privilege  was  to  furnish 
the  great  war-chief  that  should  lead  the  people  of  the 
League  to  battle. 

The  proud  Senecas,  whose  portion  of  the  house  ex- 
tended from  Seneca  Lake  to  Niagara,  were  the  western 
doorkeepers  of  this  household  of  nations,  waging  fierce 
war  on  their  neighbors  near  Lake  Erie.  The  wily 
Onondagas,  wise  old  politicians,  in  the  middle  of  the 
iLong  House,  at  Onondaga  Lake,  led  in  council.  Their 
[leading  chief,  the  elected  president  of  this  first  Ameri- 
can republic,  lit  the  central  council-fire  and  sat  in  state 
miong  the  fifty  oyanders  (sachems)  who  formed  the 


ill  ,1 


i 


• 


16 


KATERI  TEKAKWITHA. 


Iroquois  senate.  Ten  of  these  were  always  Caniengas 
(or  Mohawks),  and  fourteen  were  Onondagas.  These  two 
nations  and  the  Senecas  were  called  brothers ;  while  the 
intermediate  Oneidas  and  Cayugas  were  always  spoken 
of  as  nephews,  because  they  were  younger  and  less 
important  nations,  with  fewer  oyanders.  « 

Tekakwitha's  father  may  have  been  one  of  the  ten 
Mohawk  oyanders,  but  there  is  more  reason  to  believe 
that  he  belonged  to  a  class  of  war-chiefs  who  took  part 
only  in  councils  of  war.  In  1656  these  war-chiefs  were 
very  influential,  for  the  Iroquois  had  set  out  on  a  wild 
career  of  conquest,  the  warlike  Mohawks  as  usual  taking 
the  lead.  The  very  same  year  that  the  little  Mohawk- 
Algonquin  was  born  in  their  land,  they  swept  like  a 
tornado  over  Isle  Orleans,  near  Quebec.  They  carried 
ofT  to  their  castles  the  last  remnant  of  the  Huron  people, 
who,  far  from  their  own  land,  had  gathered  near  the 
French  guns  for  protection.  These  Hurons  from  the 
shores  of  Lake  Huron  belonged  to  the  Iroquois  stock,  as 
distinguished  from  the  Algonquin  races.  In  very  early 
times  they  had  come  down  to  the  settlements  on  the  St. 
Lawrence  to  trade  with  the  French,  and  zealous  Jesuit 
missionaries  had  accompanied  them  on  their  return  to 
their  own  country.  After  great  hardships  these  mission- 
aries had  succeeded  in  making  them  Christians,  when, 
as  the  final  result  of  an  old  feud,  these  Huron-Iroquois, 
as  they  are  often  called,  wero  flriven  from  their  homes 
in  the  Northwest  by  the  Iroquois  of  the  League,  and 
wiped  completely  out  of  existence  as  a  nation.  Six  of 
the  Jesuits  who  dwelt  among  them,  and  whose  strange 
isolated  lives  have  furnished  the  theme  for  Parkman's 
glowing  pages,  were  massacred,  while  others  were  cruelly 


THE  MOHAWK   VALLEY. 


17 


tortured  by  the  ubiquitous  Mohawks  during  the  period 
of  ten  abort  years  that  elapsed  between  Jogues'  last 
captivity  and  Tekakwitha's  birth.  Could  the  father  of 
the  Mohawk  Lily  have  reddened  his  hands  in  their 
blood  ?  It  is  more  tiiau  likely ;  for  though  Ondessonk 
or  Jogues  was  the  only  one  of  these  martyrs  who  had 
reached  the  Mohawk  Valley,  they  were  all  slain  by 
Mohawk  braves,  —  Jogues,  Daniel,  Brebeuf,  Lalemant, 
Garnier,  and  Garreau ;  nor  is  this  a  complete  list  of  the 
victims.  To  use  once  more  the  words  of  John  Gilmary 
Shea,  historian  of  these  and  their  fellow  pioneers^  — 

•*  Fain  would  we  pause  to  follow  each  in  his  labors,  his 
trials,  and  his  toils ;  recount  their  dangers  from  the  heathen 
Huron,  the  skulking  Iroquois,  the  frozen  river,  hunger,  cold, 
and  accident;  to  show  Garnier  wrestling  with  the  floating 
ice,  through  which  he  sank  on  an  errand  of  mercy ;  Cha- 
banel  struggling  on  for  years  on  a  mission  from  which  every 
fibre  of  his  nature  shrunk  with  loathing  ;  Chaumonot  com- 
piling his  grammar  on  the  frozen  earth ;  or  the  heroic 
Brebeuf,  paralyzed  by  a  fall,  with  his  collar-bone  broken, 
creeping  on  his  hands  and  feet  along  the  road  and  sleeping 
unsheltered  on  the  snow  when  the  very  trees  were  splitting 
with  cold,"  and  later,  "  as  a  martyr,  one  of  the  most  glorious 
in  our  annals  for  the  variety  and  atrocity  of  his  torments." 


This  last-mentioned  blackgown,  John  de  Brebeuf, 
called  Echon  by  the  Hurons,  was  a  writer  of  valuable 
works  on  the  Indian  language  and  customs.  He  be- 
longed to  a  noble  family  of  Normandy ;  and  on  account 
of  his  great  natural  courage  and  soldierly  bearing,  his 
agony  was  prolonged  by  the  savages  with  fiendish  inge- 
nuity, till  finally,  failing  to  wring  a  sigh  of  pain  from 


I 


• 


M 


18 


KATERI  TEKAKWITHA. 


his  lips,  they  "  clove  open  his  chest,  took  out  his  noble 
heart,  and  devoured  it,"  as  a  medicine  to  make  them 
fearless-hearted. 

The  fortitude  of  a  brave  man  under  torture  was  a 
spectacle  as  keenly  appreciated  by  the  Iroquois  as  were 
the  gladiator  fights  and  martyrdoms  of  old  by  the 
Eomans.  The  women  in  this  case,  however,  instead  of 
decreeing  death  by  turning  down  their  own  thumbs, 
were  granted  the  less  fatal  and  less  dainty  privilege  of 
sawing  off  the  thumb  of  the  victim,  as  in  the  case  of 
Jogues  at  Ossernenon.  The  human  torches  of  Nero, 
who  had  the  early  Christians  wrapped  in  straw  and 
placed  in  his  garden  on  the  Palatine  Hill,  then  set  on 
fire  to  illuminate  his  evening  revels,  are  vividly  re- 
called by  the  death  of  Brebeuf's  companion,  the  delicate 
and  gentle  Gabriel  Lalemant.  He  was  wrapped  in 
pieces  of  bark  which  were  put  in  a  blaze.  His  writhing 
frame  and  quivering  flesh  contrasted  finely  with  the 
stoic  endurance  of  Brebeuf,  and  the  Iroquois  kept  him 
alive  till  morning,  leaving  his  body  at  last  a  black  and 
shapeless  mass. 

These  gifted  men  living  and  dying  in  the  wilderness 
were  not  without  devoted  followers,  as  can  well  be 
imagined ;  and  many  of  their  converts,  the  Christian 
Hurons,  a  now  conquered  race,  dwelt  with  their  old 
foes  in  the  Long  House.  With  the  capture  of  those 
of  the  Hurons  who  had  taken  refuge  at  Isle  Orleans  the 
long  struggle  ended  between  two  branches  of  a  great 
Indian  family  or  stock,  —  the  Huron-Iroquois  and  the 
Iroquois  of  the  League.  Once  victorious,  it  was  the 
policy  of  the  Five  Nations  of  the  League  to  quit  all 
enmity,  and  to  give  the  vanquished  a  home  in  their 


L„ 


THE  MOHAWK  VALLEY. 


19 


midst.  Though  the  Hurons  lost  their  national  exist- 
ence when  thus  adopted  into  the  League,  they  did  not 
lose  their  Christian  faith.  They  clung  to  it  in  the  midst 
of  all  the  wild  superstitions  of  their  conquerors.  They 
explained  it  to  others  as  well  as  they  could,  and  they 
welcomed  with  glad  hearts  any  blackgown  who  was 
brave  enough  to  tread  in  the  footsteps  of  Jogues. 

Such  an  one  was  Father  Lemoyne,  who  came  and 
went  five  times  among  the  Onondagas  and  the  Mo- 
hawks between  the  years  1653  and  1658,  even  while 
they  were  at  war  with  his  countrymen  on  the  St.  Law- 
rence. On  a  hurried  visit  to  Fort  Orange,  the  nearest 
colony  of  Europeans,  he  told  the  people  there  of  the  salt 
springs  which  are  now  a  source  of  wealth  at  Syracuse ; 
but  the  worthy  burghers  were  incredulous  and  put  it 
down  in  their  records  as  "a  Jesuit  lie."  These  early 
settlers  of  our  State,  in  spite  of  such  occasional  indica- 
tions of  prejudice,  were  a  kind-hearted  and  a  peace-lov- 
ing people,  always  ready  to  do  friendly  offices  for  men 
who,  unlike  their  rivals  the  Canadian  traders,  seemed 
to  value  the  souls  of  the  Indians  more  than  their 
beaver-skins.  They  had  already  rescued  two  Jesuits, 
Jogues  and  Bressani,  from  captivity;  and  they  after- 
wards sent  Father  Lemoyne  a  bottle  of  wine  with 
which  to  say  Mass  at  Onondaga.  This  last  missionary 
the  Indians  now  called  Ondessonk,  in  memory  of 
Jogues.  He  visited  the  Mohawl  3  in  1656  to  console 
the  Huron  exiles  from  Isle  Orleans,  and  at  the  same 
time  he  reproached  the  Mohawk  warriors  for  their 
cruelty. 

This,  of  course,  was  little  to  the  taste  of  Tekakwitha's 
pagan  father,  who  took  care,  no  doubt,  that  the  black- 


ii  ^ 


>6  iiiii." 


i  ! 


20 


KATERI  TEKAKWITHA. 


gown  should  have  no  intercourse  with  his  Algonquin 
wife,  for  in  his  opinion  she  was  already  too  fond  of 
the  French  Christians.  He  did  not  wish  her  to  have 
his  tiny,  new-born  daughter  signed  with  the  ill-omened 
cross,  and  to  have  the  water  of  baptism  poured  on  her 
head.  So  Ondessonk  came  and  went,  passing  near,  but 
not  finding  Tekakwitha's  mother,  who  still  cherished 
the  Christian  faith  in  her  heart.  When  she  knew  that 
he  was  gone,  it  must  have  been  with  many  a  sigh  and 
many  a  thought  of  her  northern  home,  that  she  tied  her 
baby  to  its  cradle-board,  all  carved  and  curtained  after 
the  Indian  fashion,  and  then  loaded  with  the  precious 
burden,  went  off  as  usual  to  her  work  in  the  corn-fields. 
From  time  to  time  she  would  pause  for  a  moment  to 
smile  at  her  little  breathing  bundle  as  it  swung  from 
the  branch  of  a  tree  near  by,  and  we  may  be  sure,  too, 
that  as  she  gathered  in  the  harvest  for  the  winter,  she 
whispered  many  a  prayer  for  peace  and  for  the  coming 
of  the  blackgown  to  dwell  in  the  land,  that  her  child 
might  grow  up  a  Christian.  Let  us  hope  some  distant 
echo  reached  her  in  the  Mohawk  corn-field  from  the 
shores  of  Onondaga  Lake.  For  there,  where  the  city  of 
Syracuse  now  sits  among  the  hills,  a  crowd  of  Iroquois 
were  gathered  at  that  very  time  into  the  rough  bark 
chapel  of  St.  Mary's  of  Ganentaha,  listening  to  the 
Christian  law  of  marriage  preached  then  for  the  first 
time  in  their  land.  Quick  to  understand  the  new 
dignity  it  gave  them,  the  Onondaga  women  silently 
made  up  their  minds  to  learn  "  the  prayer,"  by  which 
they  meant  Christianity.  All  the  while  that  the  black- 
gown  was  speaking,  the  captive  Hurons  who  were  in 
the  throng  gazed  with  pent-up  joy  at  the  face  of  their 


r\ 


it 


THE  MOHAWK  VALLEY. 


21 


beloved  Echon  (Chaumonot,  the  namesake  of  Brebeuf), 
whose  voice  they  had  often  heard  at  the  mission  forts 
in  their  own  country.  Soon  after  Echon's  visit  other 
fathers  came  among  the  Iroquois  nations  with  a  colony 
of  Frenchmen ;  these  last  had  been  cordially  invited  to 
Onondaga.  The  reason  for  this  invitation  was  that  its 
people,  hard  pressed  by  their  savage  enemies,  wanted 
peace  with  Onnontio,  the  French  governor,  and  thought 
to  secure  it  in  this  way ;  the  Mohawks,  however,  took  no 
part  in  this  temporary  peace.  They  were  angry  with 
the  Onondagas  for  claiming  their  captives  from  the  Isle 
Orleans,  and  they  continued  their  raids  on  the  French 
frontier  regardless  of  a  treaty  made  by  their  brother 
nation.  It  must  be  remembered,  though,  that  these 
Indians,  while  warring  with  the  French  were  then  and 
alwa}  s  at  peace  witli  the  Dutch  of  Fort  Orange.  From 
them  they  obtained  the  fire-arms  that  were  used  so 
effectively  in  their  warfare  in  Canada. 

The  wife  of  the  Mohawk  warrior  at  Gandawague  may 
have  heard  rumors  of  the  treaty  made  with  Onnontio ; 
but  she  saw  the  great  kettle  prepared  as  usual  in  the 
Turtle  village  for  the  annual  war-dance,  and  all  hope 
of  a  peace  with  the  French  died  out  once  more  from 
her  heart. 

It  was  the  custom  of  the  Mohawks  to  set  this  kettle 
to  boil  in  the  early  winter ;  and  from  time  to  time  each 
warrior  dropped  something  in  to  keep  it  going  and  thus 
to  signify  his  intention  of  joining  the  next  expedition. 
By  February  all  was  in  readiness  for  the  great  dance  of 
tlie  nation.  A  war-dance  among  the  Indians  is  con- 
ducted in  some  such  way  as  this:  Stripped  of  all  but 
the  breech-cloth,  gay  with  war-paint  and  feathers,  the 


22 


KATERI  TEKAKWITHA. 


I:,;     ■!' 


dried  head  of  a  bear,  if  that  be  the  totem  of  his  clan, 
fastened  on  head  or  shoulder,  and  with  rattling  deer- 
hoofs  strapped  to  his  knees,  each  warrior  springs  to  his 
place,  and  the  wild  dance  begins,  accompanied  by  the 
beating  of  a  drum.  Wilder  and  wilder  grow  their  an- 
tics, and  more  boastful  the  words  of  their  chant,  as  they 
catch  the  spirit  of  the  dance,  till  at  last  they  seem  the 
very  incarnation  of  war.  With  all  the  vividness  of 
Indian  pantomime,  they  act  out  the  scenes  of  battle 
before  the  eyes  of  the  crouching  women  and  children 
gathered  in  silent  awe  to  witness  this  great  savage 
drama.  At  first  the  warriors  seem  to  be  creeping  along 
the  forest  trail  with  every  faculty  alert ;  and  then  with 
fearful  whoops  they  whirl  their  tomahawks  through  the 
air  at  a  senseless  post,  springing  back  as  if  in  self- 
defence,  falling  again  upon  the  imaginary  foe,  hacking 
with  violence,  and  mingling  shrieks  with  their  victori- 
ous shouts,  till  in  the  flickering  light  of  the  fire  and  the 
weird  shadows  of  surrounding  objects,  the  assembled 
crowd,  completely  carried  away  by  the  vividness  of  the 
pantomime,  see  human  victims  falling  beneath  their 
strokes. 

During  the  progress  of  the  annual  war-dance  at  Gan- 
dawague  a  group  of  Indian  boys  stand  gazing  with 
wide-open  eyes  a«  the  heroes  of  the  Kanienke-ha-ka 
whose  past  o.nd  future  deeds  are  thus  pictured  before 
them.  With  swelling  hearts  they  listen  to  the  wild 
refrain,  "  Wah-hee  !  Ho-ha ! "  that  comes  at  intervals. 
Among  the  smallest  of  the  group  we  have  in  view  is 
Tekakwitha's  little  brother,  and  her  father  is  taking 
part  in  the  dance.  His  voice,  as  it  leads  a  louder  swell 
of  the  war-song,  startles  her  from  her  baby  dreams,  and 


$L 


r/  I'^J^H 

wil 
the 

■1 

fori 

« 

gatI 

m 

and 

'/I'i^H^H 

cut 

m 

will 

1 

his 
1  / 

THE   MOHAWK  VALLEY. 


28 


she  nestles  close  in  her  mother's  arms.  Later  she  hears 
the  same  voice  in  the  lodge,  —  a  few  brief  words  rolling 
from  the  tongue^  of  the  warrior  in  the  low  musical 
tones  of  the  Mohawk  language;  and  it  only  lulls  her 
into  sounder  sleep.  The  dance  is  over,  and  the  crowd 
scattered;  but  still  we  linger  about  to  see  what  will 
happen  next.  A  death-like  silence  reigns  in  the  village. 
There  is  not  one  sentinel  on  watch.  It  would  be  well 
if  they  were  more  vigilant,  but  for  the  present  they  are 
safe.  Their  foes  are  far  away,  and  the  high  palisade 
keeps  off  the  prowling  beasts.  The  darkness  of  night 
has  closed  over  them.  It  is  the  hour  for  dreams,  and 
dreams  are  the  religion  of  the  red-man.  They  are 
treasured  up  and  told  to  the  medicine-man  or  sorcerer, 
the  influential  being  who  is  both  priest  and  doctor  in 
the  village.  When  the  excitement  of  the  war-dance 
has  subsided  and  the  people  are  all  sleeping  soundly, 
this  mysterious  personage  with  stealthy  tread  may  be 
seen  to  issue  from  the  silent  cluster  of  houses,  and  by 
the  light  of  the  moon  he  gathers  his  herbs  and  catches 
the  uncannv  creatures  of  the  night  with  which  to 
weave  his  spells.  He  knows  that  the  young  warriors 
will  be  coming  to  him  for  some  inkling  of  their  fate  on 
the  war-path,  and  besides  he  must  supply  a  certain  cure 
for  their  wounds.  When  he  has  found  it  for  them  he  will 
gatlier  them  all  in  the  public  square  at  Gandawague, 
and  after  other  exhibitions  of  his  skill  will  perhaps 
cut  his  own  lip,  and  when  the  blood  is  flowing  freely, 
will  stanch  it  and  cure  it  in  a  moment  by  applying 
his  magic  drug.     It  will  be  well  for  his  fame  if  there 

*  "The  Mohawk  language  is  on  the  tongue;  the  Wyandot  is  in  the 
throat."  —  Schoolcraft's  Eed  Race. 


I    ; 


24 


KATERI   TEKAKWITHA. 


be  not  the  keen  eye  of  a  French  Jesuit  in  the  crowd  to 
watch  him  as  he  quickly  sucks  the  blood  into  his 
mouth.  He  knows  that  the  warriors  are  easily  duped 
by  his  cunning,  and  will  probably  buy  his  mixture. 
Happy  in  its  possession,  they  will  fear  no  evil  effects 
from  their  wounds.  Their  sweethearts  too  seek  the 
sorcerer  to  have  their  fortunes  told,  and  the  old  men 
and  women  come  to  him  with  their  ailments.  Even  the 
orators  are  glad  of  a  hint  from  his  fertile  brain ;  and  the 
oyander  or  matron  of  rank  who  is  about  to  nominate 
a  new  chief  may  perhaps  consult  him.  If  her  choice 
has  been  already  ^mde,  however,  it  is  no  easy  task  to 
persuade  her  to  c.ange  her  mind. 

With  the  month  of  March  comes  the  Dream-Feast, 
and  then  the  medicine-man  is  in  his  glory.  For  three 
days  the  town  is  in  a  hubbub,  given  up  to  every  freak  of 
the  imagination.  All  the  dreams  of  its  people,  no  matter 
how  foolish  and  unreasonable,  must  be  fulfilled  in  some 
way  to  the  dreamer's  satisfaction.  The  wiser  heads 
among  them  have  to  tax  their  ingenuity  to  the  utmost 
to  prevent  the  worst  excesses  ot  this  crazy  celebration. 
The  Cliristian  Indians,  above  all,  dreaded  its  coming ; 
for  if  the  sorcerer's  interpretation  pointed  in  their  direc- 
tion, they  were  sure  to  suffer.  During  the  celebration 
of  tlie  Dream-Feast  the  Algonquin  captive  would  not 
fail  to  hide  herself  and  her  children  in  the  darkest 
corner  she  could  find.  She  had  a  better  chance  to  pass 
unnoticed,  however,  than  tlie  more  numerous  Huron 
Christians,  who,  like  herself,  had  been  captured  by  the 
Iroquois.  Against  these  there  was  a  growing  enmity, 
encouraged  no  doubt  by  the  sorcerers,  who  profited  least 


of  all  by  their  presence 


among 


the    people.     Some 


THE  MOHAWK  VALLEY. 


25 


months  after  the  time  of  the  Dream-Feast  the  gathering 
storm  burst  over  their  heads.  On  the  Id  of  August, 
1657,  the  Hurons,  who  dwelt  at  Onondaga,  were  sud- 
denly massacred.  The  party  that  had  been  advocating 
friendship  with  the  French,  and  which  had  taken  the 
lead  in  establishing  the  French  colony  at  Onondaga, 
headed  by  Garacontid  ("  The  Sun  that  advances  "),  were 
fast  losing  ground.  The  situation,  even  of  the  French 
colonists  who  were  there,  was  becoming  critical ;  and  in 
April,  1658,  when  Tekakwitha  was  in  her  second  year, 
strange  things  happened  in  the  Long  House  of  the  Five 
Nations. 


26 


KATERI  TEKAKWITHA. 


CHAPTEE  III. 


A  CRADLE-SONG.  —  CAPTIVES  TORTURED.  —  FLIGHT  OF  THE 
FRENCH  FROM  ONONDAGA.  —  DEATH  IN  THE  MOHAWK 
LODGES. 

LET  the  reader,  in  imagination,  look  into  Teka- 
kwitha's  home  at  Gandawague  on  the  Mohawk, 
as  it  appeared  in  the  month  of  April,  1658,  and  learn 
if  the  news  that  is  spreading  from  nation  to  nation  has 
yet  reached  there.  To  find  the  lodge  he  wishes  to 
enter,  he  will  follow  a  woman  who  is  passing  along  the 
principal  street  of  the  village  with  an  energetic  step. 
The  corners  of  a  long  blanket,  that  envelops  her  head 
and  whole  form,  flap  as  if  in  a  breeze  from  her  own 
quick  motion,  for  the  air  is  quite  still.  It  is  early- 
spring-time.  There  are  pools  of  frozen  water  here  and 
there ;  but  the  dogs  of  the  village  have  chosen  a  sunny 
spot  to  gnaw  at  the  bones  they  have  found  near  the 
cabin  of  a  fortunate  hunter,  who  gave  a  feast  the  night 
before  to  his  more  needy  neighbors.  All  shared  in  his 
good  cheer.  So  long  as  there  is  food  in  the  village,  no 
one  is  allowed  to  go  hungry.  Such  is  the  Indian  law  of 
hospitality. 

Tegonhatsihongo,  who  will  be  better  known  by  and 
by  under  the  name  of  Anastasia,  gathers  her  blanket 
about  her,  and  with  the  usual  greeting,  "  Sago ! ''  she 
passes  a  matron  at  a  neighboring  doorway,  who  with- 
draws the  heavy  bear-skin  curtain  she  has  placed  there 
for  keeping  out  the  cold,  in  order  that  she  may  see 


A   CRADLE-SONG. 


2T 


where  to  put  away  the  snow-shoes,  now  no  longer 
needed.  She  stores  them  high  above  her  head  among 
the  poles  that  support  the  snug  bark  roof.  The  keen 
eye  of  Tegonhatsihongo  notes  at  a  glance  what  the 
matron  is  about ;  and  as  she  turns  her  head  for  a  second 
look,  one  can  see  by  the  lines  in  her  face  that  she  is 
already  on  the  downward  slope  of  middle  age.  She 
passes  on  through  an  open  space  where  a  scaffold  is 
prepared  for  thev  exhibition  of  any  captives  the  warriors 
may  chance  to  bring  back  from  their  raid  on  Montreal. 
Tegonhatsihongo  scarcely  notices  these  familiar  prepara- 
tions for  the  torture,  but  directs  her  steps  to  the  lodge 
of  ii  chief  opening  on  the  square.  She  is  about  to  visit 
her  friend  the  Algonquin,  whose  brave  is  away  on  the 
war-path.  The  quiet  ways  of  this  younger  woman  have 
attracted  her  and  won  her  friendship.  As  she  lifts  the 
hanging  skin  to  enter,  she  pauses  a  moment.  Surprised, 
perhaps,  and  well  pleased  too  to  find  the  Algonquin  in 
a  merry  mood,  romping  with  her  baby,  now  more  than 
a  year  old,  she  stands  and  watches  her.  Catching  the 
child  from  the  clean-swept  earthen  floor,  the  mother 
holds  it  laughing  and  struggling  in  her  lap,  while  she 
sings  the  Algonquin  "  Song  of  the  Little  Owl."  ^  A  pretty 
picture  she  makes,  seated  by  the  nearest  fire  of  faggots, 
in  the  dim,  smoky  light  of  the  long-house ;  and  these 
are  the  words  of  her  cradle-song  and  their  literal 
translation:  — 


Ah  wa  nain  ] 
Ah  wa  nain  1 
Wa  you  was  sa 
Ko  pwasod. 

1  Schoolcraft's  Red  Race 


Who  ia  this  ? 

Who  is  this? 

Giving  eye-light 

On  the  top  of  my  lodge. 


:  ii 


I  1 


28 


KATERI  TEKAKWITHA. 


I    'I 


Here  the  young  mother  looks  up,  as  if  she  really  saw 
the  eyes  of  iie  little  white  owl  glaring  from  among  the 
rustic  rafters  or  through  the  hole  in  the  roof.  The 
dark  eyes  of  the  dark  little  baby,  which  follow  the  direc- 
tion of  hers,  are  opening  wide  with  wonder  at  this 
sudden  break  from  song  to  pantomime ;  and  now  the 
Algonquin  answers  her  own  questions,  assuming  all  at 
once  the  tone  of  the  little  screech-owl:  — 


Kob  kob  kob, 

It  is  I,  the  little  owl, 

Nim  be  e  zhiui. 

Coming,  coming. 

Kob  kob  kob, 

It  is  I,  the  httle  owl, 

Nim  be  e  zhau. 

Coming. 

Kitche!  kitche ! 

Down !  dowu ! 

With  the  last  words,  meaning  "  Dodge,  baby,  dodge ! " 
she  springs  towards  the  child,  and  down  goes  the  little 
head.  This  is  repeated  with  the  utmost  merriment  on 
both  sides,  till  their  laughter  is  interrupted  by  the  en- 
trance of  Tegonhatsihongo,  who  seats  herself  near  her 
friend,  their  talk  soon  taking  a  serious  turn.  Now  for 
the  first  time  the  Algonquin  notices  that  others  in  the 
same  cabin  are  putting  their  heads  together  and  talking 
in  low  voices.  The  very  air  seems  full  of  mystery.  The 
busy  ones  have  dropped  their  accustomed  occupations, 
and  the  idle  ones  have  ceased  their  noisy  talk  and  their 
games.  All  are  wondering  at  the  strange  news  from 
the  Indian  capital,  telling  of  the  unaccountable  disap- 
pearance of  the  Frenchmen  who  formed  the  little  colony 
at  Onondaga.  Mohawks  who  were  there  on  a  visit 
have  returned  with  marvellous  tales.  The  few  facts  of 
the  history  are  soon  known,  but  there  is  no  end  to  the 
surmises  that  are  afloat  among  the  Iroquois.     This  is 


!  \ 


NEWS  FROM  ONONDAGA. 


29 


what  they  are  all  talking  about.  This  is  what  happened. 
The  French  colonists  whom  we  have  already  mentioned, 
fifty-three  in  number,  had  given  a  great  feast  at  their 
small  block  fort  on  the  east  bank  of  Onondaga  Lake.^ 
All  the  Onondagas  and  their  guests  from  otlier  nations 
who  chanced  to  be  there  at  the  time,  were  invited.  Some 
of  Tegonhatsihongo's  friends  from  the  Mohawk  Valley 
were  present  among  the  rest,  and  knew  all  about  it. 
They  were  completely  carried  away  with  admiration  for 
their  French  hosts,  who  gave  them  a  right  royal  feast. 
When  it  was  over  they  fell  into  slumber  and  dreamed 
strange  dreams.  Then,  awaking  when  the  sun  was  high, 
the  bewildered  guests  went  about  half  dazed.  Some  of 
them,  straggling  near  the  French  enclosure,  heard  the 
dogs  bar^ .  and  a  cock  crow  within.  As  the  day  wore 
on,  they  gathered  into  groups  and  wondered  why  the 
foreign  inmates  slept  so  long.  None  of  them  were  to 
be  seen  going  to  work ;  no  voices  were  heard.  Could 
they  be  at  prayer  or  in  secret  council?  No  one  an- 
swered when  they  knocked  at  the  door.  By  afternoon 
there  were  strange  whisperings  and  much  misgiving 
among  the  Onondagas,  till  at  last  their  curiosity  out- 
grew their  dread,  and  nerved  a  few  to  scale  the  palisade. 
With  cautious  step  they  entered,  fearing  some  treacher- 
ous snare.  The  Frenchmen  could  not  be  asleep,  they 
thought,  for  the  noisy  barkir.^  of  the  dog  would  almost 

^  The  site  of  this  fort  is  still  pointed  out  between  Salina  and  Liver- 
pool, near  the  "  Jesuit's  Spring,"  or  "  Well,"  as  it  is  called.  For  a  plan 
of  the  fort  made  by  Judge  Geddes  in  1797,  from  remains  of  it  then 
in  existence,  see  Clark's  "Onondaga,"  p.  147.  See  also  "Relations 
ties  Jesuites,"  and  translations  of  the  same  in  the  "  Documentary  His- 
tory of  New  York,"  vol.  i.,  for  a  full  account  of  the  Onondaga  Colony 
in  1658. 


V 


80 


KATElil  TEKAKWITHA. 


i»    ' 


m 


wake  the  dead.  Could  they  have  slain  one  another  in 
the  night  ?  No ;  all  was  peaceful  as  they  entered,  —  no 
signs  of  a  struggle,  and  the  sunlight  danced  playfully 
in  through  utter  vacancy.  Every  corner  of  the  house 
and  fort  was  searched  ;  no  human  being,  dead  or  living, 
was  found,  yet  noisy  and  more  noisy  grew  the  barking 
of  the  fastened  dog,  and  frightened  chickens  fluttered 
about.  The  Indians  looked  at  one  another,  shuddering. 
What  had  liappened?  With  guilty  consciences  they 
thought  of  their  deep-laid  treachery  here  brought  to 
naught ;  for  as  the  Algonquin  now  learned  from  the  talk 
in  the  long-house,  they  had  planned  to  massacre  the 
colony  invited  to  their  land  from  policy.  Having  sub- 
jugated their  savage  foes  of  the  Cat  nation,  they  were 
ready  to  turn  their  arras  once  more  against  the  French. 
They  had  felt  quite  sure  of  their  prey ;  for  even  if  warned, 
the  colonists  and  missionaries  could  not  have  escaped, 
they  thought,  as  the  rivers  were  still  frozen.  Besides, 
it  was  out  of  the  question  to  suppose  they  had  gone  by 
water,  as  no  boat  was  missing.  Had  they  taken  to  the 
woods,  they  would  soon  have  perished  in  the  cold,  hav- 
ing no  guides,  or  else  they  would  have  fallen  again  into 
the  hands  of  their  enemies,  who  could  easily  track  and 
overtake  them  in  the  forest.  No  trace  of  them,  how- 
ever, was  anywhere  to  be  found.  Never  were  the  red 
men  more  completely  baffled.  Tegonhatsihongo  and  the 
others  who  talked  it  all  over  had  two  favorite  explana- 
tions of  the  mystery,  —  either  the  Frenchmen  had  a 
magic  power  of  walking  on  the  lakes,  or  else  strange 
creatures,  seen  by  Onoudagas  in  their  dreams,  had  flown 
through  the  air  bearing  the  pale-faces  with  them. 
While  Tekakwitha's  mother  was  still  wondering  at 


)\ 


CAPTIVES  TORTUUED. 


81 


this  unaccountable  story,  the  Mohawk  braves  returned 
from  their  raid  on  Montreal,  and  the  people  of  tiie  vil- 
lage were  soon  hurrying  out  with  little  iron  rods,  to 
take  their  stand  on  either  side  of  the  path  that  led 
up  tlie  hill  to  the  principal  opening  in  the  palisade. 
There  tliey  were,  ready  to  beat  the  prisoners  as  they 
approached,  "  running  the  gauntlet."  Then  the  crowd 
eagerly  watched  the  progress  of  the  tortures  on  the 
scaffold,  after  which  the  prisoners  were  handed  over, 
bound  hand  and  foot,  to  the  tender  mercies  of  the  chil- 
dren. Tiiese  juvenile  savages  amused  themselves  by 
putting  red-hot  coals  on  the  naked  flesh  of  the  captives, 
and  tormented  them  in  every  way  their  mischief-loving 
brains  could  devise.  Thus  early  did  the  warrior's  son 
begin  his  education. 

But  this  side  of  the  Indian  nature  is  too  horrible  to 
dwell  on ;  let  it  pass.  At  times  the  Iroquois  were  like 
incarnate  devils ;  and  yet  each  tale  of  frightful  cruelty 
tliat  history  preserves  for  us  brings  with  it  some  re- 
deeming trait,  some  act  of  kindness  or  humanity  done 
in  the  face  of  savage  enmity.  There  were  always  a  few 
among  them  ready  like  Pocahontas  to  avert  the  threat- 
ened blow  or  to  relieve  the  sufferers  whenever  it  was 
possible.  One  of  these  in  days  gone  by  had  adminis- 
tered to  Jogues;  and  one  of  these  in  days  now  soon  to 
come  will  prove  to  be  our  Tekakwitha. 

There  is  little  more  to  say  about  her  parents.  Her 
mother  may  have  learned  from  some  of  the  captives 
brought  to  Gandawague  from  Canada  the  true  ending 
of  the  French  colony  at  Onondaga.  At  all  events,  the 
following  explanation  of  their  sudden  disappearance 
has  been  given  by  Ragueneau,  who  shared  the  fate  of 


I'  I 


32 


KATERI  TEKAKWITHA. 


the  adventurous  little  band.     He  says  in  one  of  his 
letters :  — 

"  T  supply  the  want  of  canoes,  we  had  built  in  secret 
two  batteaux  of  a  novel  and  excellent  structure  to  pass  the 
rapids ;  these  batteaux  drew  but  very  little  water  and  carried 
considerable  freight,  fourteen  or  fifteen  men  each,  amounting 
to  fifteen  or  sixteen  hundred  weight.  We  had  moreover 
four  Algonquin  and  four  Iroquois  canoes,  which  were  to 
compose  our  little  fleet  of  fifty-three  Frenchmen.  But  the 
difficulty  was  to  embark  i^.nperceived  by  the  Iroquois,  who 
constantly  beset  us.  The  batteaux,  canoes,  and  all  the  equi- 
page could  not  be  conveyed  without  great  noi.?,  and  yet 
without  secrecy  there  was  nothing  to  be  expected,  save  a 
general  massacre  of  all  of  us  the  moment  it  would  be  discov- 
ered that  we  entertained  the  least  thought  of  withdrawing. 

On  that  account  we  invited  all  the  savages  in  our  neigh- 
borhood to  a  solemn  feast,  at  which  we  employed  all  our 
industry,  aid  spared  neither  the  noise  of  drums  nor  instru- 
ments of  music,  to  deceive  them  by  harmless  device.  He 
who  presided  at  this  ceremony  played  his  part  with  so  much 
address  and  success  that  all  were  desirous  to  contribute  to 
the  public  joy.  Every  one  vied  in  uttering  tlie  most  pier- 
cing cries,  now  of  war,  anon  of  rejoicing.  The  savages, 
through  complaisance,  sung  and  danced  after  the  French 
fashion,  and  the  French  in  the  Indian  style.  To  encourage 
them  the  more  in  this  fine  play,  presents  were  distributed 
among  those  who  acted  best  their  parts  and  who  made  the 
greatest  noise  to  drown  that  caused  by  about  forty  of  our 
people  outside  who  were  engaged  in  removing  all  our  equi- 
page. The  embarkation  being  complfited,  the  feast  was  con- 
cluded at  a  fixed  time ;  the  guests  retired,  and  sleep  having 
soon  overwhelmed  them,  we  withdrew  from  our  house  by  fi 
back  door  and  embarked  with  very  little  noise,  without  bid- 


\'\ 


FLIGHT  OF  THE  FRENCH. 


88 


ding  adieu  to  the  savages,  who  were  acting  cunning  parts 
and  were  thinking  to  amuse  us  to  the  hour  of  our  massacre 
with  fair  appearances  and  evidences  of  good  will. 

"  Our  little  lake,i  on  which  we  silently  sailed  in  the  dark- 
ness of  the  night,  froze  according  as  we  advanced,  and  caused 
us  to  fear  being  stopt  by  the  ice  after  having  evaded  the 
fires  of  the  Iroquois.  God,  however,  delivered  us,  and  after 
having  advanced  all  night  and  all  the  following  day  through 
frightful  precipices  and  waterfalls,  we  arrived  finally  in  the 
evening  at  the  great  Lake  Ontario,  twenty  leagues  from  the 
place  of  our  departure.  This  first  day  was  the  most  danger- 
ous ;  for  had  the  Iroquois  observed  our  departure,  they  would 
have  intercepted  us,  and  had  they  been  ten  or  twelve  it 
would  have  been  easy  for  them  to  have  thrown  us  into  dis- 
order, the  river  being  very  narrow,  and  terminating  after 
travelling  ten  leagues  in  a  frightful  precipice  where  we  were 
obliged  to  land  and  carry  our  baggage  and  canoes  during 
four  hours,  through  unknown  roads  covered  with  a  thick 
forest  which  could  have  served  the  enemy  for  a  fort,  whence 
at  each  step  he  could  have  struck  and  fired  on  us  without 
being  perceived.  God's  protection  visibly  accompanied  us 
during  the  remainder  of  the  road,  in  which  we  walked 
through  perils  which  made  us  shudder  after  we  escaped 
them,  having  at  night  no  other  bed  except  the  snow  after 
having  passed  entire  days  in  the  water  and  amid  the  ice. 

Ten  days  after  our  departure  we  found  Lake  Ontario,  on 
which  we  floated,  still  frozen  at  its  mouth.  We  were  obliged 
to  break  the  ice,  axe  in  hand,  to  make  an  opening,  to  en- 
ter two  days  afterwards  a  rapid  where  our  little  fleet  had 
well-nigh  foundered.  For  having  entered  a  great  sault 
without  knowing  it,  we  found  ourselves  in  the  midst  of 
breakers  which,  meeting  a  quantity  of  big  rocks,  threw  up 
mountains  of  water  and  cast  us  on  as  many  precipices  as 

1  Onondaga  Lake. 


34 


KATERI  TEKAKWITHA. 


we  gave  strokes  of  paddles.  Our  batteaux,  which  drew 
scarcely  half  a  foot,  were  soon  filled  with  water,  and  all  our 
people  in  such  confusion  that  their  cries  mingled  with  the 
roar  of  the  torrent  presented  to  us  the  spectacle  of  a  dread- 
ful wreck.  It  became  imperative,  however,  to  extricate 
ourselves,  the  violence  of  the  current  dragging  us  despite 
ourselves  into  the  large  rapids  and  through  passes  in  which 
we  had  never  been.  Terror  redoubled  at  the  sight  of  one  of 
our  canoes  being  engulfed  in  a  breaker  which  barred  the 
entire  rapid,  and  which,  notwithstanding,  was  the  course 
that  all  the  others  must  keep.  Three  Frenchmen  were 
drowned  there ;  a  fourth  fortunately  escaped,  having  held 
on  to  the  canoe  and  being  saved  at  the  foot  of  the  sauU 
when  at  the  point  of  letting  go  his  hold,  his  strength  being 
exhausted.  ... 

"  The  3d  of  April  we  landed  at  Montreal  in  the  beginning 
of  the  night." 

This  escape,  so  wonderful  to  the  Indian  mind  and  so 
successful,  made  a  profound  impression  at  Gandawague 
as  among  all  the  Mohawks,  and  produced  most  impor- 
tant results  in  the  neighborhood  of  Tekakwitha's  home, 
interrupting  the  work  of  the  missionary  there. 

Ondessonk  or  Lemoyne,  the  namesake  of  Jogues, 
who  made  a  third  visit  to  the  Mohawk  Valley  in  the 
fall  of  1657,  was  no  longer  even  tolerated  by  its  people. 
He  was  held  half  a  hostage,  half  a  prisoner,  at  Tionnon- 
togen,  during  the  time  that  the  French  colony  were  in 
peril  at  Onondaga,  and  was  finally  sent  back  to  Canada. 
He  left  the  Mohawk  country  for  the  last  time,  just  after 
Onondaga  was  abandoned  by  the  French.  He  reached 
his  countrymen  on  the  St.  Lawrence  in  May,  1658,  to 
be  greeted  there  with  a  glad  welcome  and  many  in- 


DEATH  IN  THE  MOHAWK  LODGES. 


35 


the  beginning 


quines  from  the  newly  arrived  refugees  from  Onondaga, 
concerning  his  experiences  among  the  Mohawks  ;  they 
were  anxious  to  hear  whether  he  had  fared  any  better 
than  themselves. 

Not  one  blackgown  was  now  left  among  the  Five  Na- 
tions of  Iroquois.  The  Algonquin  mother  at  Ganda- 
wague  had  been  unable  to  profit  by  their  brief  stay  in 
the  land,  and  her  life  grew  ever  sadder  towards  its  close. 
She  was  finally  laid  low  by  a  terrible  disease,  the 
small-pox,  which  spread  like  wild  fire  through  the 
Mohawk  nation  in  1659  and  1660.  Her  brave,  an 
early  victim  to  this  redman's  plague,  soon  lay  cold  in 
death,  and  with  aching  heart  she  too  bade  good-by  to 
the  world,  leaving  her  helpless  children  alone  and 
struggling  with  the  disease  in  a  desolate  lodge  in  a 
desolate  land. 

Chauchetifere  relates  what  he  learned  long  afterwards 
from  Anastasia  Tegonhatsihongo,  —  that  in  leaving  her 
two  little  children  the  mother  grieved  at  having  to 
abandon  them  without  baptism  ;  that  she  was  a  fervent 
Christian  to  the  last,  and  that  she  met  death  with  a 
prayer  on  her  lips. 


V. 


36 


KATERI  TEKAKWITHA. 


CHAPTER   IV. 


TEKAKWITHA   WITH   HER  AUNTS  AT   GANDAWAGUE. 


-7^^ 


TEKAKWITHA'S  brother  shared  the  fate  of  hei 
parents.  All  three  died  within  the  space  of  a 
few  days.  Overehadowed  by  death  and  disease  when 
ahe  was  only  four  years  old,  the  little  Indian  child 
alone  remained  of  the  family.  How  she  won  her  name 
is  not  known,  though  Indian  names  have  always  a 
meaning.  They  are  never  arbitrarily  given.  The  word 
«' Tekakwitha,"  as  M.  Cuoq,  the  philologist,  translates 
it,  means  "  One  who  ai^proaches  moving  something 
before  her."  Marcoux,  the  author  of  a  complete  Iro- 
quois dictionary,  renders  it,  "  One  who  puts  things  in 
order."  * 

It  has  been  suggested  in  reference  to  M.  Cuoq's  in- 
terpretation, that  the  name  may  have  been  given  to  het 
on  account  of  a  peculiar  manner  of  walking  caused  by 
her  imperfect  sight ;  for  it  is  related  that  the  small-pox 
so  injured  her  eyes  that  for  a  long  time  she  was  obliged  to 
shade  thera  from  a  strong  light.  It  is  possible  that  in 
groping  or  feeling  her  way  while  a  child,  she  may  have 
held  out  her  hands  in  a  way  that  suggested  the  pushing 

1  So  cited  by  Shea  in  his  trftnslation  of  Charlevoix's  "  History  of 
New  France,"  vol.  iv.  For  different  ways  of  spelling  Tokakwitha's 
name,  see  Appendix,  Note  B,  where  the  grammatical  explanation  of  it 
by  M.  Cuoq  is  also  given. 


HER  EARLY  CHILDHOOD. 


37 


of  something  in  front  of  her,  and  thus  have  received 
her  name.  On  the  other  hand,  the  interpretation  of 
M.  Marcoux,  as  given  by  Shea,  is  thoroughly  in  keep- 
ing with  her  character.  She  indeed  spent  a  great  part 
of  her  life,  as  the  record  shows,  in  p^dting  things  in 
order. 

On  the  death  of  Tekakwitha's  father,  her  uncle,  ac- 
cording to  the  Indian  laws  of  descent,  would  fall  heir 
to  the  title  of  chief,  after  having  been  chosen  by  the 
matron  or  stirps  of  the  family,^  and  then  duly  elected 
by  the  men  of  the  Turtle  clan.  Tekakwitha  then  be- 
came an  inmate  of  her  uncle's  lodge,  —  which  Tvas  quite 
natural,  for  indeed  she  was  likely  to  prove  a  valuable 
acquisition  to  the  household.  This  uncle  was  impover- 
ished, no  doubt,  by  the  plague  and  also  by  the  custom 
of  making  presents.  A  chief  is  expected  to  dispense 
freely,  and  is  generallv  poor  in  spite  of  his  honors.  But 
daughters  were  always  highly  prized  by  the  Iroquois ;  as 
they  grew  up  they  were  expected  to  do  a  large  part  of 
the  household  work ;  and  later,  when  wedded  to  some 
sturdy  hunter,  the  lodge  to  which  a  young  woman  be- 
longed, claimed  and  received  whatever  her  husband 
brought  from  the  chase.  So  the  aunts  and  the  uncle  of 
Tekakwitha  acted  quite  as  much  from  worldly  wisdom 
as  from  humanity  when  they  decided  to  give  the  )  oung 
orphan  a  home.  Forethought  was  mixed  with  their 
kindness,  and  perhaps  also  a  bit  ol  selfishness.     They 


^  Among  the  Iroquois  descent  was  never  reckoned  through  the  male 
liue,  the  stir'ps  being  always  a  woman.  A  chief,  therefore,  derived  his 
title  from  his  mother.  To  her  family,  not  his  father's,  he  belonged ; 
and  ba«,-k  to  her  or  to  her  mother  at  his  death  the  title  was  referred,  to 
be  transmitted  through  her  to  some  other  descendant. 


(II 


m  !l 


it  ill 


88 


KATERI  TEKAKWITHA. 


had  no  children  of  their  own,  but  they  adopted  another 
young  girl  besides  Tekakwitha,  thus  giving  to  their 
niece  a  sister  somewhat  older  than  herself.  The  home 
of  this  family,  after  the  small-pox  had  spent  its  force 
and  when  the  distress  it  caused  had  forced  the  Mo- 
hawks to  make  a  treaty  of  peace  with  the  French,  was 
at  Gandawague,^  on  a  high  point  of  land  in  the  angle 
between  Auries  Creek  and  the  Mohawk  Kiver. 

Here  on  the  crest  of  the  hill,  in  a  wheat-field  west  of 
the  creek,  there  still  are  signs  of  an  Indian  village,  and 
just  outside  of  the  fence  in  a  patch  of  woods  Indian 
graves  and  corn-pits  are  to  be  seen.  Well  does  the 
writer  remember  a  bright  summer  day  when  that  vil- 
lage site  where  Tekakwitha  must  have  spent  her  early 
childhood  was  visited  and  examined  for  traces  of  Iro- 
quois occupation.  Three  of  us  had  driven  over  from  the 
spring  and  castle-site  of  Caughnawaga  at  Fonda  to  the 
west  side  of  Auries  Creek.  Leaving  our  carriage,  we 
mounted  the  steep  bank  of  the  stream,  eager  to  find  the 
exact  site  of  Gandawague,  to  which  the  people  of  Osser- 
nenon  moved  before  they  crossed  the  river  to  Caughna- 
waga. We  stood  at  last  on  the  hard-won  summit,  and 
there  lay  the  landscape  in  its  tranquil  beauty,  —  the 
Mohawk  Valley,  the  river,  a  wheat-field  against  a  dark 
wood,  and  off  in  the  distance  the  court-house  of  T  onda, 
and  dim  Caughna\^ga,  all  bathed  in  a  glory  of  sun- 
shine. Nearer  at  hand  and  toward  the  east,  a  little 
white  steeple  gleamed  through  the  trees,  marking  the 
site  of  the  modern  village  of  Auriesville.  We  stood 
high  above  it,  on  the  upper  river  terrace,  where  old 
Gandawague  had  once  been  ;  and  though  the  rude  Indian 

1  See  General  Clark's  map  herewith  printed. 


\ 


\. 


i  another 

to  their 
Che  home 
i  its  force 

the  Mo- 

•ench,  was 

the  angle 

• 

jld  west  of 
illage,  and 
)ds  Indian 
L  does  the 
a  that  vil- 
Lt  her  early 
Lces  of  Iro- 
^er  from  the 
Dnda  to  the 
arriage,  we 
to  find  the 
le  of  Osser- 
0  Caughna- 
ummit,  and 
luty,  —  the 
dnst  a  dark 
e  of  T  onda. 
Dry  of  sun- 
ast,  a  little 
Qarking  the 
We  stood 
where  old 
rude  Indian 
d. 


./ 


'  \ 


HER  EARLY   CHILDHOOD. 


89 


castle  at  that  spot  had  long  ago  been  trampled  out  of 
existence,  we  seemed  to  see  it  rise  again  from  the  ashes 
of  its  ancient  hearthfires.  Then,  looking  ofiT  toward  the 
Schoharie,  in  our  mind's  eye  we  plainly  saw  on  the 
broad,  grassy  plateau  the  still  older  village  of  Osserne- 
non,  with  its  high  palisade,  that  once  upheld  the  ghastly 
head  of  the  martyred  Jogues,  The  scene  was  before  us 
in  all  its  details.  The  past  had  become  like  the  present 
that  day  ;  and  what  was  then  present,  all  blended  with 
sunshine  that  blotted  out  the  tragic  and  left  the  heroic 
parts  of  the  picture,  has  since  become  past.  Those 
glorious  hours  at  the  castle-^ites  near  Auriesville,  so 
rich  in  awakened  thought,  contagious  enthusiasm,  and 
newly  acquired  information,  are  only  a  memory  now ; 
and  mention  is  made  of  them  here  in  the  hope  that 
others  may  feel  a  stir  of  interest  in  their  hearts,  and  be 
roused  to  visit  the  Mohawk  Valley,  and  the  places  so 
closely  linked  to  the  names  of  Jogues  and  Tekakwitha, 
—  Ossernenon,  where  the  shrine  is  built ;  Gandawague, 
on  the  bank  of  Auries  Creek  ;  and  Caughnawaga,^  five 
miles  farther  up  the  river. 

Tekakwitha  was  only  a  little  girl  when  she  lived 
at  Gandawague  It  could  hardly  have  been  a  large 
castle,  on  such  a  small  bit  of  high  land.  They  had 
little  need  at  this  time  of  a  laige  castle,  for  many 
had  died  of  the  small-pox.  The  old  Dutch  records  of 
the  time  relate  that  the  Turtles,  or  people  of  the  lower 
castle,  were  building  a  new  palisade,  in  the  latter  part  of 
the  year  1659,  —  a  task  which  would  necessarily  accom- 

1  The  castle  of  Caughnawaga  at  Fonda  was  also  cdled  Gandawague, 
long  after  its  removal  from  Auries  Creek.  But  it  prevents  confusion 
to  give  it  always  its  more  distinctive  name  of  Caughnawaga. 


40 


KATERI  TEKAKWITHA. 


pany  a  removal  from  Ossernenon ;  and  they  asked  the 
Dutchmen,  their  neighbors,  to  help  them.  The  friend- 
ship of  these  settlers  for  the  Mohawks  wus  put  to  rather 
a  queer  test  when  they  proposed  that  the  Dutch  should 
not  only  furnish  them  with  horses,  but  should  drive 
them  themselves,  and  drag  the  heavy  logs  up  the  hill 
for  the  palisade.*  They  were  not  used  to  such  work ; 
and  it  better  became  the  settlers  to  do  it,  they  thought, 
than  Mohawk  warriors ! 

Some  Dutchmen  of  Fort  Orange  were  at  the  Turtle 
Castle  on  an  embassy  when  this  unpleasant  proposal  was 
made  to  them,  and  they  thus  shirked  it.  "  Do  you  not 
see  we  are  tired  ? "  they  said.  "  We  have  travelled  far 
through  the  forest.  Our  men  are  few  and  weary ;  be- 
sides you  have  no  roads.  Our  horses  could  never  get 
up  there.  You  must  excuse  us,  our  friends,  and  man- 
age to  do  it  without  us.  See,  as  a  token  of  friendship, 
we  have  brought  you  fifty  new  hatchets."  Then,  giving 
the  Indians  knick-knacks  and  weapons,  they  bade  them 
farewell  and  departed,  journeying  back  in  haste  to  their 
homes  on  the  Hudson. 

Thus  the  Indians  were  left  to  finish  their  own  pali- 
sade, or  stockade,  whichever  one  may  choose  to  call  it ; 
and  the  uncle  of  Tekakwitha  doubtless  worked  with 
the  rest.  When  it  was  finished,  it  stood  and  protected 
them  well  for  six  uneventful  years  ;  that  is  to  say,  they 
were  uneventful  for  Indians,  though  during  the  whole 
of  that  period  they  were  making  and  breaking  treaties 
of  peace  with  the  French,  and  were  warring  with  othe^ 
tribes.  During  this  time,  while  the  fighting  was  all 
carried  on  at  a  distance  from  the  Mohawk  castles,  Teka- 

1  See  Appendix,  Note  A,  Letter  of  June  29, 1885. 


t\ 


HER  EARLY  CUILDHOOD. 


41 


kwitha  lived  in  the  greatest  seclusion.  She  was  cared 
for  and  taught  by  her  aunts,  in  onv3  of  the  cabins  closed 
in  by  the  palisade.  She  v;as  learning  the  arts  of  the 
Indians,  doing  the  daily  work,  and  shrinking  from  all 
observation.  This  unsociable  habit  of  hers  (for  so  it 
must  have  seemed  to  her  neighbors)  was  due  in  part  to 
her  own  disposition, —  modest,  shy,  and  reserved,  —  but 
more  than  all,  perhaps,  to  the  fact  that  the  small-pox 
had  injured  her  eyesight.  As  she  could  not  endure 
much  light,  she  remained  indoors,  and  when  forced  to 
go  out,  her  eyes  were  shaded  by  her  blanket.  Little  by 
little  she  grew  to  love  a  life  of  quiet  and  silence.  Be- 
sides, she  showed  a  wonderful  aptness  for  learning  to 
make  all  the  curious  bark  utensils  and  wooden  things 
that  were  used  in  the  village.  Much  to  her  aunts'  sat- 
isfaction, she  had  an  industrious  spirit.  This  they  took 
care  to  encourage,  as  it  made  her  very  useful.  These 
aunts  were  exceedingly  vain  ;  and  a  child  of  less  sense 
than  the  young  Tekakwitha  would  soon  have  been 
spoiled  by  their  foolishness. 

Chauchetifere  has  told  us  quaintly,  in  old-fashioned 
French,  "  what  she  did  during  the  first  years  of  her  age." 
We  cannot  do  better  here  than  to  follow  his  account, 
translating  it  almost  word  for  word  :  — 


"  The  natural  inclination  which  girls  have  to  appear  well, 
makes  them  esteem  very  much  whatever  adorns  the  body ; 
and  that  is  why  the  young  savages  from  seven  to  eight 
years  of  age  are  silly,  and  have  a  great  love  for  porcelaine 
(wampum).  The  mothers  are  even  more  foolish,  for  they 
sometimes  spend  a  great  deal  of  time  in  combing  and  dress- 
ing the  hair  of  their  daughters ;  they  take  care  that  their 


42 


KATERI  TEKAKWITHA. 


I 


M 


ft  4 

'       ill 


ears  shall  be  pierced,  and  commence  to  pierce  them  from  the 
cradle ;  they  put  paint  on  their  faces,  and  fairly  cover  them 
with  beads  when  they  have  occasion  to  go  to  the  dance. 

"  Those  into  whose  hands  Tegakoiiita  fell  when  her  mother 
died,  resolved  to  have  her  marry  very  soon,  and  with  this  ob- 
ject they  brought  her  up  in  all  these  little  vanities ;  but  the 
little  Tegakoiiita,  who  was  not  yet  a  Christian,  in  truth,  nor 
baptized,  had  a  natural  indifference  for  all  these  things.  She 
was  like  a  tree  without  flowers  and  without  fruit ;  but  this 
little  wild  olive  was  budding  so  well  into  leaf  that  it  prom- 
ised some  day  to  bear  beautiful  fruit  j  or  a  heaven  covered 
with  the  darkness  of  paganism,  but  a  heaven  indeed,  for  she 
was  far  removed  from  the  corruption  of  the  savages,  —  she 
was  sweet,  patient,  chaste,  and  innocent.  Sa^e  comme  une 
fille  fratK^aise.  hien  Uevee,  —  As  good  as  a  French  girl  well 
brought  up,  —  this  is  the  testimony  that  has  been  given  by 
those  who  knew  her  from  a  very  young  age,  and  who  in  using 
this  expression  gave  in  a  few  words  a  beautiful  panegyric 
of  Catherine  Tegakoiiita.  Anastasia  Tegonhatsihongo  s»id 
of  her  that  *she  had  no  faults.* 

"  Her  occupation  was  to  carry  little  bundles  of  wood  with 
her  mother,  that  is  to  say,  her  aunt,  the  matron  of  the 
lodge,  to  put  wood  on  the  fire  when  the  mother  told  her, 
to  go  for  water  when  those  in  the  cabin  had  need  of  it; 
and  when  they  gave  her  no  further  commands  she  amused 
herself  with  her  little  jewels,  —  I  mean  she  dressed  herself  up 
in  the  fashion  of  the  other  young  girls  of  her  age,  just  to 
pass  the  time.  She  would  put  a  necklace  about  her  throat ; 
she  would  put  bracelets  of  beads  on  her  arras,  rings  on  her 
fingers,  and  ear-rings  in  her  ears.  She  made  the  ribbons  and 
bands  which  the  savages  make  with  the  skins  of  eels,  which 
they  redden,  and  render  suitable  for  binding  up  their  hair. 
She  wore  large  and  beautiful  girdles,  which  they  call  wam- 
pum belts." 


HER  EARLY  CHILDHOOD. 


48 


[These  decorations  not  only  adorn  the  person,  but  they 
also  show  the  rank  of  the  maiden  who  wears  them.^] 

'*  There  was  a  sort  of  child-marriage  in  vogue  among  the 
Iroquois.  Ccrt.iin  agreements  of  theirs  were  called  marriage, 
which  amounted  to  nothing  more  than  a  bond  of  friendship 
between  the  parents,  rendered  more  firm  by  giving  away  a 
child,  who  was  often  still  in  the  cradle ;  thus  they  married 
a  girl  to  a  little  boy.  This  was  done  at  a  time  when  Tega- 
kouita  was  still  very  small ;  she  was  given  to  a  child.  The 
little  girl  was  only  about  eight  years  old ;  the  boy  was  hardly 
older  than  herself.  They  were  both  of  the  same  humor,  both 
very  good  children ;  and  the  little  boy  troubled  himself  no 
more  about  the  marriage  than  did  the  girl." 

It  was  a  mere  formality;  but  it  shows  how  early 
Tekakwitha's  relatives  began  to  think  of  establishing 
her  in  life. 

1  See  Cholenec,  who  mentions  this  fact,  in  the  "  Lettres  ifedifiantes," 
translated  by  Kip  in  his  work  entitled  "  Early  Jesuit  Missions."  What 
is  said  concerning  child-marriage  is  from  Chaucheti^re's  manuscript. 


44 


KATERI  TEKAKWITHA. 


I     C;! 


■  W 


CHAPTER  V. 

TEKAKWITHA'S  uncle  and  fort  orange  ;  OR  THE 
BEGINNINGS   OF  ALBANY. 

CHOLENEC,  the  more  concise  of  the  two  contempo- 
rary biographers  of  Kateri  Tekakwitha,  in  speak- 
ing of  her  early  life  says  :  "  She  found  herself  an  orphan 
under  the  care  of  her  aunts,  and  in  the  poiver  of  an  uncle 
who  was  the  leading  w.an  in  the  settlement!^  This  brief 
expression  gives  us  an  intimation  both  of  the  character 
and  the  rank  of  Tekakwitha's  formidable  Mohawk  uncle. 
He  was  stern,  unbending,  fierce;  an.l  like  many  an- 
other chief  reared  in  the  Long  House,  was  proudly  tena- 
cious of  the  customs  of  his  race.  He  was  often  on  the 
worst  of  terms  with  the  French  blackgowns  because 
they  interfered  with  the  beliefs  and  manners  of  his 
people ;  but  always  on  the  best  of  terms  with  the  Dutch 
traders,  who,  in  exchange  for  the  rich  furs  brought  in 
so  plentifully  to  Fort  Orange,  supplied  the  Mohawks  of 
Gandawague  (or,  as  the  Dutch  wrote  it.  Kaghnuwage) 
with  muskets,  iron  tomahawks,  pipes,  tobacco,  copper 
kettles,  scissors,  duffels,  strouds  for  blankets,  and  more 
than  all,  tlie  keenly  relished,  comforting  "  fire  water." 

The  influx  of  liquor  to  tlie  Iroquois  castles  led  to  reck- 
less debauches,  fast  following  in  the  track  of  the  small- 
pox, which  stalked  with  unchecked  violence  through  the 
Long  House  in  1660.     During  the  course  of  the  follow- 


THE  BEGINNINGS  OF  ALBANY. 


45 


ing  year  an  important  transaction  took  place  between 
the  white  settlers  on  the  Hudson  and  the  Indians  along 
the  Mohawk,  or  Maquaas  Kill.  "A  certain  parcel  of 
land,"  to  use  the  words  of  the  old  deed,  "called  in 
Dutch  the  Groote  Vlachte  (Great  Flatt),  lying  behind 
Fort  Orange,  between  the  same  and  the  Mohawk  coun- 
try," was  sold  by  Mohawk  chiefs  —  Cantuquo  (whose 
mark  was  a  Bear);  Aiadane,  a  Turtle;  Sonareetsie,  a 
Wolf;  and  Sodachdrasse  —  to  Sieur  Arent  van  Corlaer, 
July  27,  1661.  "A  grant  under  the  provincial  seal 
was  issued  in  the  following  year,  but  the  land  was  not 
surveyed  or  divided  until  1664."  The  Indian  name  of 
the  Great  Flatt  was  Schonowe,  and  the  new  village  of 
white  settlers  which  soon  sprang  up  on  the  south  bank 
of  the  Mohawk  was  called  Schenectady  by  the  Dutch 
and  English ;  though  the  French,  who  did  not  for  some 
time  learn  of  its  existence,  first  knew  this  little  outpost 
of  Fort  Orange  by  the  name  of  Corlaer,^  the  earliest 
settler. 

This  founding  of  Schenectady  was  an  event  of  deep 
interest  to  the  Mohawks  of  Gandawague.  It  brought 
the  dwellings  of  the  white  race  closer  than  ever  before 
to  their  own  stronghold,  almost  in  fact  to  the  very  door 
of  the  Kanonsionni,  or  People  of  the  Long  House.  The 
settlers  began  at  once  to  rear  their  wonderful  wooden 
palaces,  for  such  they  must  have  seemed  to  the  simple 
children  of  the  forest.    The  wild  banks  of  the  Maquaas 

*  Corker,  or  Van  Curler,  a  brave  and  worthy  man,  was  the  most 
influential  settler  at  Schenectady,  and  on  excellent  terms  with  the  Mo- 
hawk Indians.  He  had  visited  them  in  1642,  on  purpose  to  secure,  if 
possible,  the  ransom  of  Father  Jogues,  and  had  manifested  great  sym- 
pathy for  him  in  his  captivity.  , 


JSf\ 


i 


i   I 


^i^  p 


f    r  i 


1 1 1 


46 


KATERI  TEKAKWITHA. 


Kill  had  hitherto  shown  no  prouder  architecture  than  the 
long  bark  houses  of  the  Mohawks,  which  nevertheless 
were  much  in  advance  of  the  wigwams  or  tents  of  the 
roving  Algonquin  tribes.  The  Indians  of  Gandawague 
must  have  hastened  down  in  their  canoes  to  watch  the 
building  of  Schenectady,  and  listened  with  interest  and 
curiosity  to  the  strange  buzz  of  the  newly  erected  saw- 
mill. These  were  already  familiar  sights  and  sounds, 
however,  to  Tekakwitha's  uncle,  for  he  had  long  been 
in  the  habit  of  trading  with  the  Dutch  and  knew  their 
ways.  He  often  journeyed  as  far  as  their  trading-house 
at  Fort  Orange.  Let  us  follow  in  the  footsteps  of  this 
Mohawk  chief  as  he  starts  once  again  on  tlie  trail  that 
leads  eastward  from  Gandawague  with  furs  he  has  been 
hoarding  for  some  new  purchase.  Let  us  pass  hurriedly 
on  beyond  the  new  abode  of  his  friend  Corlaer,  and  we 
shall  then  see  the  sights  that  greet  him  as  he  ap- 
proaches the  homes  of  the  traders  who  dwell  beside  the 
Hudson,  —  or  Cahotatea,  as  the  chief  of  the  Turtle  Castle 
would  call  the  great  North  River  in  his  own  language. 
He  has  other  Indians  of  his  nation  with  him.  These 
Mohawks,  says  the  first  Dutch  dominie,  in  the  account 
he  gives  of  them,  have  good  features,  with  black  hair 
and  eyes,  and  they  are  well  proportioned ;  they  go  naked 
in  summer,  and  in  winter  they  hang  loosely  about  them 
a  deer's,  bear's,  or  panther's  skin,  or  else  they  sew  small 
skins  together  into  a  square  piece,  or  buy  two  and  a 
half  ells  of  duffels  from  the  Dutchmen.  Some  of  them 
shoes   and   stockings   of  deer's  skins:  others  of 


wear 


plaited  corn-leaves.  Their  hair  is  left  growing  on  one 
side  of  the  head  only,  or  else  worn  like  a  cock's  comb  or 
hog's  bristles  standing  up  in  a  streak  from  forehead  to 


THE  BEGINNINGS  OF  ALBANY. 


47 


neck;  some  of  them  leave  queer  little  locks  growing 
here  and  there.  Their  faces  are  painted  red  and  blue, 
so  that  they  "look  like  the  devil  himself,"  continues 
the  worthy  Megapolensis.  They  carry  a  basket  of  bear's 
grease  with  which  they  smear  their  heads,  and  in  trav- 
elling they  take  with  them  a  maize-kettle  and  a  wooden 
spoon  and  bowl.  When  it  is  meal-time  they  get  fire 
very  quickly  by  rubbing  pieces  of  wood  together ;  and 
they  cook  and  devour  their  fish  and  venison  without 
the  preliminary  cleaning  and  preparing  considered  ne- 
cessary among  civilized  folks.  When  they  feel  pain 
they  say,  "  Ugh !  the  devil  bites,"  and  when  they  wish 
to  compliment  their  own  nation  they  say,  "  Eeally  the 
Mohawks  are  very  cunning  devils."  They  make  no  of- 
ferings to  their  good  genius  or  national  god,  Tharonya- 
wagon ;  but  they  worship  the  demon  Otkon  or  Aireskoi, 
praying  in  this  way,  "Forgive  us  for  not  eating  our 
enemies!"  and  in  hot  weather,  "I  thank  thee.  Devil, 
I  thank  thee,  Oomke,  for  the  cool  breeze."  They  laugh 
at  the  Dutch  prayers,  the  dominie  tells  us,  and  also  at 
the  sermon.  They  call  the  Christians  of  Fort  Orange 
cloth-makers  (assyreoni)  and  iron-workers  (charistooni). 

These  uncouth  travellers  from  Gandawague,  among 
whom  is  the  uncle  of  Tekakwitha,  are  fast  nearins;  the 
homes  of  these  same  cloth-makers  and  iron-workers. 
Let  us  hasten  to  overtake  them,  and  find  our  way  with 
them  into  the  settlement  of  Rensselaerwyck.  You 
who  dwell  in  New  York  State  and  you  who  travel 
through  it,  come  with  us  now  to  visit  old  Fort  Orange 
and  the  little  town  of  Beverwyck  !  You  above  all  who 
love  to  trace  your  lineage  to  the  staid  old  Dutchmen  of 
New  Netherlands,  come !   Let  us  see  the  homes  of  these 


48 


KATERI  TEKAKWITHA. 


t     I 


grandsires  whose  names  appear  so  often  in  the  records 
and  ancient  annals  of  our  oldest  chartered  city.  Come, 
too,  you  sons  of  English  colonists,  and  see  the  flag  of 
England  float  strangely  in  the  Hudson  River  breezes 
while  they  are  still  loaded  with  the  cumbrous  sounds 
of  the  Low  Dutch  language  !  We  will  stay  and  see  the 
laws  of  England  put  an  end  to  queer  old  wordy  wars  be- 
tween the  stately  Dutch  patroon  Van  Rensselaer  and  Peter 
Stuyvesant,  the  doughty  old  Director-general,  last  and 
greatest  of  ,:he  four  Dutch  governors,  —  the  one  called 
"  Wooden  Leg  "  by  Indians,  and  "  Hard-headed  Pete  " 
by  Dutchmen ;  though  the  poets  say  he  had  a  silver  leg, 
and  the  artists  love  to  paint  him  with  a  gallant  flourish 
as  he  stumped  it  down  the  street  beside  some  pretty, 
quaintly  dressed  colonial  belle.  His  were  the  days  of 
knee-breeches  and  gigantic  silver  buckles,  of  ruffles  and 
queues,  of  broad,  short  petticoats  bedecked  with  mighty 
pockets,  and  of  scissors  and  keys  that  hung  from  the 
belt,  —  the  days  of  demure  tea-parties  and  hilarious 
coasting-parties,  of  negro  slaves  and  of  sugar-loaf  hats. 
As  for  weapons  of  war,  the  muskets  they  carried  were 
strange  and  dumsy  arms,  with  long,  portable  rests  and 
"  two  fathoms  of  match,"  whicn  the  soldier  must  needs 
have  with  him,  besides  the  heavy  armor  and  the  queer 
tackle  for  ammunition.  Ino  wonder  that  the  wearers  of 
such  gear  dreaded  wars  with  the  nimble  savages ! 

Rip  Van  Winkle,  after  sleeping  twenty  years,  awoke 
to  painful  changes  ;  he  was  sadly  out  of  date.  It  would 
surely  then  be  cruel,  even  if  we  had  the  power,  to  wake 
old  Peter  Stuyvesant  and  the  people  of  his  day  from 
full  two  hundred  years  of  slumber  in  our  graveyards 
just  to  criticise  their  dress  and  talk.     T^t  us  rather  go 


THE  BEGINNINGS  OF  ALBANY. 


49 


to  sleep  ourselves  and  dream  about  them.  Take  a  good 
strong  dose  of  unassorted,  crude,  colonial  history  inter- 
spersed with  annals,  and  the  necessary  drowsiness  will 
surely  follow.  Have  you  tried  it  ?  Are  you  sure  the 
spell  is  not  upon  you  now,  having  stopped  to  look  at 
Stuyvesant,  and  heard  the  dominie  describe  the  Mo- 
hawks ?  The  smoke  of  pipes  and  chimneys  is  at  hand, 
for  here  we  are  at  old  Fort  Orange  in  the  times  of  Teka- 
kwitha.  Let  us  look  about,  before  the  power  to  do  it 
fails  us  out  of  very  sleepiness.  We  find  ourselves  within 
a  wall  of  stockadoes.  The  chief  and  his  friends  from 
Kaghnuwage  are  undoing  their  packs  of  furs  near  the 
northern  gate  of  the  town.  We  stand  in  Albany,  at 
the  corner  of  Broadway  and  State  Street,  —  but  no  I 
those  names  are  not  yet  in  vogue.  We  are  in  Bever- 
^  ^ck,  at  the  point  where  the  long,  rambling  Handelaer 
Street,  running  parallel  with  Hudson's  Kiver,  crosses  the 
broad,  short  Joncaer  Street,  which  climbs  some  little  dis- 
tance up  the  hill.  Before  us  is  the  old  Dutch  church. 
It  stands  by  itself,  at  the  intersection  of  the  two  streets, 
fronting  south.  It  is  a  low,  square,  plain  stone  build- 
ing, with  a  four-sided  roof  rising  to  a  central  summit 
surmounted  by  a  small  cupola  or  belfry  containing  the 
famous  little  bell  just  sent  over  from  Holland  by  the 
Dutch  West  India  Company ;  on  this  belfry  is  upreared 
a  saucy  little  weathercock.  The  south  porch  or  vesti- 
bule is  approached  by  a  large  stone  step  before  the 
principal  door.  If  the  church  were  not  locked,  we 
might  take  a  look  inside  at  the  carved  oaken  pulpit 
with  its  queer  little  bracket  for  the  dominie's  hour- 
glass. The  burghers  subscribed  twenty-five  beaver- 
skins  to  buy  that  pulpit,  and  a  splendid  one  it  was. 


50 


KATERI  TEKAKWITHA. 


I'i 


It  soon  came  sailing  over  the  sea  in  a  plump  Dutch 
ship.  The  patrons  of  the  colony  finding  the  beaver- 
skins  much  damaged  when  the  package  was  opened  at 
Amsterdam  had  added  seventy-five  guilders  themselves 
towards  the  purchase,  besides  presenting  the  bell  out- 
right. When  Dominie  Megapolensis  first  arrived  in  the 
colony,  "  nine  benches  "  were  enough  to  seat  the  whole 
congregation  ;  but  that  was  a  generation  ago.  Now  it 
has  increased;  and  the  church,  which  was  then  a  wooden 
structure  near  the  old  fort  by  the  river,  has  been  rebuilt. 
The  Van  Eensselaers,  the  Wendels,  the  Schuylers,  and 
the  Van  der  Blaas  have  the  leading  pews ;  they  have 
already  sent  to  Europe  for  stained  glass  windows  bla- 
zoned with  their  family  arms.  Having  seen  the  church, 
let  us  walk  up  Joncaer  (State)  Street  to  the  dominie's. 
We  pass  through  the  market-place,  which  is  out  in  the 
middle  of  the  open,  grassy  space,  on  a  line  with  the 
church.  We  stop  a  moment  to  look  at  the  house  of 
Anneke  Janse,  the  heiress,  and  then  move  on  to  Parrell 
(Pearl)  Street.  There,  on  the  northeast  corner  of  Parrell 
and  Joncaer  Streets,  gable  end  foremost,  stands  the  com- 
fortable abode  of  Dominie  Schaats,  which  is  the  pride 
and  envy  of  the  town.  Every  part  of  this,  the  first 
brick  house  in  the  New  World,  is  said  to  have  been 
imported  from  Holland,  —  bricks,  woodwork,  tiles,  and 
also  the  ornamental  irons  with  which  it  is  profusely 
adorned,  —  all  expressly  for  the  use  of  the  Eev.  Gideon 
Schaets  (or  Schaats),  who  came  over  in  1652.  The 
materials  of  the  house  arrived  simultaneously  with  the 
bell  and  pulpit  in  1657.^ 

*  See  Annals  of  Albany,  vol.  i,  p.  288.     The  dominie's  house  here 
mentioned  has  since  given  place  to  the  shop  which  is  on  the  north- 


THE  BEGINNINGS  OF  ALBANY. 


61 


From  Schaats'  house  we  see,  instead  of  a  solitary  "  old 
elm-tree  "  oa  the  opposite  corner,  many  trees  of  differ- 
ent kinds,  one  in  front  of  each  of  the  straggling  houses 
on  either  side  of  Joncaer  Street ;  and  by  the  a^e  of  the 
tree  one  can  tell  pretty  well  the  order  in  which  the 
different  settlers  arrived  and  began  to  domesticate 
themselves.  This  was  no  sooner  done  than  the  inevi- 
table shade-tree  was  planted  to  overshadow  the  dwelling, 
and  benea^'h  this  tree  they  bring  the  cow  each  evening 
to  be  milked.  Around  every  house  is  a  garden  with  a 
well ;  and  the  stoop  at  the  front  door  is  supplied  with 
wooden  seats  or  benches.  There  old  and  young  gather 
in  the  evening  when  the  day's  work  is  over. 

The  upper  half  of  the  front  door  remaii.  open  all 
day  in  summer,  while  the  lower  half  bars  out  the  stray 
chickens  and  dogs.  It  is  opened  now  and  then,  how- 
ever, to  let  the  children  in  and  out,  and  once  in  a  while 
a  buxom  vrouw  leans  out  to  'chat  with  a  passer-by,  or 
perhaps  to  scold  the  little  ones  or  to  bid  them  beware 
of  straying  near  the  trading-house  for  fear  of  encounter- 
ing a  tipsy  Indian.  This  trading-house  is  outside  the 
wall  of  stockadoes,  or  upright  posts,  encircling  the  town. 
The  traders  of  Beverwyck  are  all  obliged  "to  ride  their 


east  corner  of  Pearl  and  State  Streets.  The  house  used  by  Megapolen- 
sis,  who  WRo  at  Beverwyck  from  1642  to  1649,  and  who  concealed 
Father  Jogues  from  the  Indians,  was  where  Shield's  tobacco-factory 
now  stands,  close  to  the  site  of  old  Fort  Orange,  and  a  little  south  of 
it.  It  was  built  pntirely  of  oak,  and  was  purchased  on  the  arrival  of 
Megapolensis  for  a  hundred  and  twenty  dollars. 

The  patroon's  first  dominie  wearied  of  his  frontier  work  at  Fort 
Orange,  and  went  to  live  at  New  Amsterdam  in  1649.  Dominie 
S(  liaats  was  appointed  to  succeed  hiin  in  the  ministry  of  the  church  at 
Beverwyck,  where  he  officiated  from  1652  to  1683. 


52 


KATERI  TEKAKWITHA. 


stockadoes,"  —  that  is  to  say,  to  furnish  the  pine  posts, 
thirteen  feet  long  and  one  foot  in  diameter,  for  repairing 
the  wooden  wall.  This  duty  falls  alike  on  every  in- 
habitant, at  the  oommand  of  the  burgomasters  and 
schepens.  They  cr^e  furthermore  bound  to  take  turns 
in  dra''  ing  fir<  ivood  to  the  trading-house  for  the  use  of 
the  In^  ^  hen  they  come  there  from  the  Maquaas 
country  "  iiot  ^^  with  packs  of  furs. 

Above  i/omii.  Schaats'  house  and  on  the  same  side 
of  Joncaer  Street  is  the  Corps  de  Garde,  a  small  block 
fort  where  a  few  soldiers  are  stationed.  There  the  pro- 
gress of  our  walk  is  checked  by  the  stoiit  wall  of  stocka- 
does. One  of  the  six  gates  or  openings,  however,  is 
near  at  hand,  leading  out  on  to  the  road  to  Schenectady. 
We  wish  to  see  more  of  the  place,  and  are  at  a  loss  to 
find  our  way ;  so  we  accept  the  kindly  offered  guidance 
of  a  little  Schuyler  lad,  named  Pieter,  who  stands  talk- 
ing to  one  of  the  soldiers.  Already  in  his  boyish  days 
this  public-spirited  Albanian  takes  an  active  interest  in 
the  military  defence  of  the  place.  He  knows  where  all 
the  cannon  are  placed,  and  can  tell  us  how  they  propose 
to  improve  the  fort  and  barracks  on  Joncaer  Street.  He 
takes  us  out  by  the  Parrell  Street  gate  to  a  road  lead- 
ing southward  toward  the  hamlet  of  Bethlehem.  After 
the  boy  has  shown  us  the  mills  on  the  Bever  Kill 
(Buttermilk  Creek)  from  which  the  village  of  Bever- 
wyck  was  named,  he  takes  us  down  to  old  Fort  Orange 
by  the  river-side.^     It  has  been  a  snug  little  fort  in  its 

1  Fort  Oi'ange  stood  on  Broadway,  close  to  the  modern  steamboat 
landing  of  the  "  People's  Line."  A  bi-centennial  tablet,  suiTounded 
with  iron  pickets,  marks  its  northeast  bastion.  It  extended  back  (across 
the  freight-tracks  that  now  mar  its  site)  to  Church  Street 


f  \ 


OLD  ALBANY. -DOMINIE  SCHAATS'   HOUSE. 

(Corner  of  Joncaer  and  Parrell  Streets). 


?rn  steamboat 
t,  surrounded 
id  back  (across 


THE  BEGINNINGS  OF  ALBANY. 


53 


day,  built  of  logs  with  four  bastions,  each  mounted  by 
two  guns  for  throwing  stones,  while  in  the  enclosure 
stands  a  large  cannon  on  wheels  close  to  the  old  trad- 
ing-house of  the  West  India  Company.  Since  the  new 
one  has  been  built,  this  is  used  as  the  vice-director's 
house.  It  is  twenty-six  feet  long,  two  stories  high,  con- 
structed of  boarls  one  inch  thick,  with  a  roof  in  the 
form  of  a  pavilion  covered  with  old  shingles.  The 
space  on  the  second  floor  is  one  undivided  room  di- 
rectly under  the  roof  without  a  chimney,  to  which  ac- 
cess can  be  had  by  a  straight  ladder  through  a  trap- 
door.* Here  the  magistrates  administer  justice.  This 
is  for  the  time  being  the  court-house  of  Beverwyck. 

Fort  Orange  at  the  time  of  our  visit  is  falling  to  de- 
cay; Fort  Willemstadt,  on  the  contrary,  the  military 
post  at  the  head  of  Joncaer  Street,  is  increasing  in 
importance.  Near  Fort  Orange  is  the  great  pasture  or 
common  where  the  cows  of  the  burghers  are  grazing, 
and  there,  a  short  distance  below  the  fort,  we  see  the 
ferry-boat  travelling  slowly  across  the  river  to  Green- 
bosch.  We  have  caught  sight  of  several  deer  and  wild 
turkeys  on  the  outskirts  of  the  town,  and  we  have  passed 
several  patriarchal  "  negers  "  (as  the  magistrates  of  Fort 
Orange  spell  the  word).;  and  here  comes  the  special  prop- 
erty of  Pete  Schuyler  in  the  shape  of  a  black  boy  of  his 
own  age,  who  is  followed  by  a  troop  of  sturdy  children, 
some  of  whom  are  the  brothers  and  sisters  of  our  young 
guide.  There,  to  be  sure,  are  Guysbert,  and  Gertrude 
(who  is  destined  to  wed  Stephanus  van  Cortland)  Alida 
(who  will  add  to  her- own  name  of  Schuyler  the  name  of 


1  See  O'Callaghan's  History  of  New  Netherland,  vol.  ii. 


54 


KATERI  TEKAKWITHA. 


Van  Rensselaer  and  afterwards  Livingston)  ;^  while  tod- 
dling after  these  juvenile  belles  of  Fort  Orange  come 
Brant  and  Arent,  their  brothers,  and  still  there  are 
others  to  come.  These  are  the  numerous  children  of 
Philip  Pieterseu  Schuyler,  who  came  over  in  1650,  and 
of  his  fair  vrouw  Margritta  van  Slichtenhorst.  This 
good  couple  were  married  with  great  formality  before 
Dominie  Schaats  arrived,  by  Antoni  de  Hooges,  the  sec- 
retary of  the  colony,  whose  nose  has  been  immortalized 
in  the  Highlands  of  the  Hudson.  Their  son  Pieter,  our 
little  guide,  is  to  be  the  first  mayor  of  the  city  of  Al- 
bany ;  while  the  distinguished  Philip  of  a  later  date  will 
carry  the  name  of  Schuyler  to  a  height  of  glory  that 
will  linger  round  the  shaft  of  the  Saratoga  monument 
at  Schuylerville  for  ages  to  come,  and  make  it  glow 
with  an  added  beauty! 

But  while  our  thoughts  are  thus  running  away  with 
us  from  Fort  Orange,  a  farmer,  Teunis  van  Vechten,  com- 
ing from  Greenbosch  with  supplies  for  the  Beverwyck 
market,  offers  the  children  a  ride  into  the  town,  which 
they  accept  with  a  shout.  This  rouses  us  from  our  rev- 
erie, and  we  follow  the  merry  load  as  they  jog  along  the 
country  road  from  Fort  Orange  to  the  nearest  gate  in 
the  stockade  (about  where  the  street  now  called  Hudson 
Avenue  crosses  Handelaer  Street,  or  Broadway).  With 
a  crack  of  the  farmer's  whip  they  drive  rapidly  down 
into  a  sort  of  ravine,  cross  the  Rutten  Kill  ^  on  a  bridge, 

1  Alida  married  Robert  Livingston,  who  was  "  secretary  of  Albany  " 
under  Pieter  Schuyler,  the  first  mayor  ;  she  was  the  great-grandmother 
of  Robert  R.  Livingston,  the  first  Chancellor  of  New  York  State. 

2  This  creek,  with  its  ravine,  has  entirely  disappeared  in  the  grading 
of  the  modern  street. 


THE  BEGINNINGS  OF  ALBANY. 


66 


and  ascend  the  opposite  slope.  The  farmer  soon  passes 
the  door  of  the  Dutch  Reformed  Church,  where  our 
ramble  began,  and  turning  into  Joncaer  Street  pulls  up 
his  horses  at  the  market-place.  The  children  scamper 
back  across  the  Kutten  Kill  to  the  Schuyler  store  on 
Handelaer  Street,  opposite  Beaver  Street,  and  pass  on 
down  to  the  grassy  river-side  behind  it,  where  a  sloop  is 
moored.  Their  father  is  there  overseeing  the  men  who 
are  loading  it  with  beaver-skins  and  other  goods.  The 
day's  work  is  nearly  over.  The  sunlight  is  fading  from 
the  hill-tops  across  the  river.  All  will  soon  go  in  to 
Slipper.  If  we  were  not  too  tired  we  might  in  a  few 
moments  walk  the  whole  length  of  Handelaer  Street 
towards  the  north  gate.  In  that  case  we  would  have 
a  peep  now  and  then  through  ihe  half-open  curtains  of 
the  scattered  houses ;  for  see  !  they  are  beginning  to 
light  up  for  the  evening  meal.  In  passing  along  we 
would  probably  startle  the  dogs  from  their  kennels 
in  the  gardens,  and  hasten  the  farewells  of  the  lovers 
who  linger  on  the  front  stoops  in  the  gathering  dusk. 
Then  issuing  by  the  north  gate  (where  Steuben  Street 
comes  into  Broadway),  we  might  go  by  moonlight  to  ihe 
Patroon's  house,  between  which  and  Beverwyck  are 
corn-fields  where  the  burghers  grow  corn  for  their  slaves 
and  also  for  their  horses,  pigs,  and  poultry.  We  would 
then  be  not  far  from  the  Patroon's  mills,  where  all  the 
settlerh  are  in  duty  bound  to  go,  and  not  elsewhere,  to 
have  their  sawing  and  grinding  done.  These  mills  are 
on  the  Filch,  or  Patroon's  Kill,  counting  from  the  Nor- 
man's Kill  near  Kenwood. 

We  must  not  leave  the  neighborhood  of  Fort  Orange 
and  Beverwyck  until  we  have  been  to  a  trading-house 


56 


KATERI  TEKAKWITHA. 


,| 


just  outside  of  the  stockade  (Pemberton's  was  used  for 
such  a  purpose  at  one  time,  and  also  the  Glenn  House). 
There  we  shall  have  an  opportunity  to  listen  to  some 
such  conversation  as  the  following  between  a  Dutch 
trader  and  an  Indian.^  Let  us  suppose  that  the  trader 
on  this  occasion  is  one  of  the  enterprising  burghers 
whom  we  encountered  during  our  walk  on  Joncaer  Street, 
and  the  Indian  a  Mohawk  warrior  in  the  company  of 
Tekakwitha's  uncle,  who,  as  we  have  seen,  travelled  from 
Gandawague  for  the  purpose  of  bartering  his  furs  at 
Beverwyck. 

•*  Indian.  Brother,  I  r.m  come  to  trade  with  you ;  but  I 
forewarn  you  to  be  more  moderate  in  your  demands  than 
formerly.  '  . 

"  Trader.  Why,  brother,  are  not  my  goods  of  equal  value 
with  those  you  had  last  year] 

"  Indian.  Perhaps  they  are ;  but  mine  are  more  valua- 
ble because  more  scarce.  The  Great  Spirit,  who  has  with- 
held from  you  strength  and  ability  to  provide  food  and 
clothing  for  yourselves,  has  given  you  cunning  and  art  to 
make  guns  and  provide  scaura  (rum),  and  by  speaking  smooth 
words  to  simple  men,  when  they  have  swallowed  madness, 
you  bavo  by  little  and  little  purchased  their  himting-grounds 
and  made  them  corn-lands.  Thus  the  beavers  grow  more 
scarce,  and  deer  fly  farther  back  ;  yet  after  I  have  reserved 
skins  for  my  mantle  and  the  clothing  of  my  wife,  I  will  ex- 
change the  rest. 

"  Trader.  Be  it  so,  brother ;  I  came  not  to  wrong  you,  or 
take  your  furs  against  your  will.     It  is  true  that  the  beavers 

1  Tlio  dialogue  here  given  is  from  Mrs.  Grant's  "  Memoirs  of  an 
American  Lady."  Mrs.  Grant  describes  a  later  period  of  Albany  his- 
tory ;  but  the  way  of  trading  with  the  Indiana  was  about  the  same  in 
her  day  as  at  the  time  of  Tekakwitha. 


/ 


THE  BEGINNINGS  OF  ALBANY. 


67 


are  fewer  and  you  go  farther  for  them.  Come,  brother,  let 
us  deal  fair  first  and  smoke  friendly  afterwards.  Your  last 
gun  cost  fifty  beaver-skins ;  you  shall  have  this  for  forty ; 
and  you  shall  give  marten  and  raccoon  skins  in  the  same 
proportion  for  powder  and  shot. 

^^  Indian.  Well,  brother,  that  is  equal.  Now,  for  two 
silver  bracelets,  with  long  pendent  ear-rings  of  the  same, 
such  as  you  sold  to  Cardarani  in  the  sturgeon  month  last 
year,  —  how  much  will  you  demand? 
•  *'  Trader.  The  skins  of  two  deer  for  the  bracelets  and 
those  of  two  fawns  for  the  ear-rings. 

"Indian.  That  is  a  great  deal;  but  wampum  grows 
scarce,  and  silver  never  rusts.     Here  are  the  skins. 

"  Trader.  Do  you  buy  any  more  1  Here  are  knives, 
hatchets,  and  beads  of  all  colors. 

"Indian.  I  will  have  a  knife  and  a  hatchet,  but  must 
not  take  more.  The  rest  of  the  skins  will  be  little  enough 
to  clothe  the  women  and  children,  and  buy  wampum.  Your 
beads  are  of  no  value  ;  no  warrior  who  has  slain  a  wolf  will 
wear  them.* 

"  Trader.  Here  are  many  things  good  for  you  which  you 
have  not  skins  to  buy;  here  is  a  looking-glass,  and  here 
is  a  brass-kettle  in  which  your  woman  may  boil  her  maize, 
her  beans,  and  above  all  her  maple  sugar.  Here  are  silver 
brooches,  and  here  are  pistols  for  your  youths. 

"  Indian.    The  skins  I  can  spare  will  not  purchase  them. 

"  Trader.  Your  will  determines,  brother ;  but  next  year 
you  will  want  nothing  but  powder  and  shot,  having  already 
purchased  your  gun  and  ornaments.     If  you  will  purchase 

1  "  The  Indians  have  a  great  contempt,  comparatively,  for  the  beads 
we  send  them,  which  they  consider  as  only  tit  for  those  plebeians  who 
cunnot  by  their  exertions  win  anything  better.  They  estimate  them, 
compared  with  their  own  wampum,  as  we  do  pearls  compared  with 
paste." 


m\ 


IS 


58 


KATERI  TEKAKWITHA. 


from  me  a  blanket  to  wrap  around  you,  a  shirt  and  blue 
stroud  for  under-garments  for  yourself  and  your  woman,  and 
the  same  for  leggings,  this  will  pass  the  time,  and  save  you 
the  great  trouble  of  dressing  the  skins,  making  the  thread, 
etc.,  for  your  clothing,  which  will  give  you  more  fishing  and 
hunting  time  in  the  sturgeon  and  bear  months. 

"  Indian.    But  the  custom  of  my  fathers  ! 

"  Trader.  You  will  not  break  the  custom  of  your  fathers 
by  being  thus  clad  for  a  single  year.  They  did  not  refuse 
those  things  which  were  never  offered  to  them. 

"  Indian.  For  this  year,  brother,  I  will  exchange  my  skins ; 
in  the  next  I  shall  provide  apparel  more  befitting  a  warrior. 
One  pack  alone  I  will  reserve  to  dress  for  a  future  occasion. 
The  summer  must  not  find  a  warrior  idle. 

"  The  terms  being  adjusted  and  the  bargain  concluded, 
the  trader  thus  shows  his  gratitude  for  liberal  dealing. 

"  Trade.\  Corlaer  has  forbid  bringing  scaura  to  steal  away 
the  wisdom  of  the  warrior,  but  we  white  men  are  weak  and 
cold ;  we  bring  kegs  for  ourselves,  lest  death  arise  from  the 
swamps.  We  will  not  sell  scaura;  but  you  shall  taste  some 
of  ours  in  return  for  the  venison  with  which  you  have 
feasted  us. 

^^  Indian.    Brother,  we  will  drink  moderately. 

"  A  bottle  was  then  given  to  the  warrior  by  way  of  a 
present,  which  he  was  advised  to  keep  long,  but  found  it 
irresistible.  He  soon  returned  with  the  reserved  pack  of 
skins,  earnestly  urging  the  trader  to  give  him  beads,  silver 
brooches,  and  above  all  scaura,  to  their  full  amount.  This, 
with  affected  reluctance  at  parting  with  the  private  stock, 
was  at  last  yielded.  The  warriors  now,  after  giving  loose 
for  a  while  to  frantic  mirth,  began  the  war-whoop,  and  made 
the  woods  resound  with  infuriate  bowlings.  ...  A  long  and 
deep  sleep  succeeded,  from  which  they  awoke  in  a  state  of 
dejection  and  cliagrin  such  as  no  Indian  had  felt  under  any 


\V 


THE  BEGINNINGS  OF  ALBANY. 


69 


other  circumstances.     They  felt  as  Milton  describes  Adam 
and  Eve  to  have  done  after  their  transgression." 

The  news  of  a  massacre  of  white  settlers  at  Esopus 
(Kingston),  by  the  River  Indians  or  Mohegans,  June 
7,  1663,  when  Tekakwitha  was  seven  years  old,  caused 
great  excitement  both  at  Gandawague  and  at  Bever- 
wyck.  Fort  Orange  was  put  in  a  thorough  state  of 
defence,  the  treaty  with  the  Mohawks  was  renev>  J', 
and  three  pieces  of  artillery,  loaned  by  Van  Renssalaer 
for  the  protection  of  Beverwyck,  "  were  placed  on  the 
church."  "  Nevertheless  so  great  was  the  alarm  that 
the  out-settlers  fled  for  protection  to  the  fort  called 
Cralo,  erected  on  the  Patroon's  farm  at  Greenbush,  where 
they  held  night  and  day  regular  watch." 

A  year  later,  in  1664,  at  the  time  when  the  juvenile 
betrothal  of  Tekakwitha,  already  mentioned,  took  place 
at  Gandawague,  —  that  having  occurred,  as  we  are 
told,when  she  was  eight  years  old,  —  an  entirely  new 
order  of  things  was  brought  about  in  the  Dutch  colony. 
The  new  settlement  of  Arent  van  Corlaer  at  Schenec- 
tady, the  house  where  her  uncle  traded  at  Fort  Orange, 
and  the  hamlet  of  Beverwyck,  together  with  the  whole  of 
the  New  Netherlands,  passed  over  into  the  hands  of  the 
English.  Henceforth,  instead  of  appealing  to  their  High 
Mightinesses  the  Lords  States  General  of  Hollo nd  for 
redress  of  grievances,  the  settlers  of  the  State  of  New 
York  were  to  bow  to  the  decisions  of  his  Majesty  King 
Charles  II.,  who  then  sat  securely  on  the  throne  of  Eng- 
land, four  years  having  elapsed  sin(;e  the  downfall  of  the 
Commonwealth. 

This  change  in  the  colony  from  Dutcli  to  English 
rule  was  accomplished  quietb'  and  peaceably,  to  the  great 


it . 


60 


KATERI  TEKAKWITHA. 


disgust  and  indignation  of  the  warlike  governor,  Peter 
Stuyvesant,  who  was  ready  to  buckle  on  his  heavy 
armor,  take  up  his  sword,  and  fight  the  "malignant 
English,"  were  they  as  ten  to  one.  But  the  settlers 
were  matter-of-fact  farmers  and  traders,  lovers  of  peace, 
caring  little  for  glory  and  not  overmuch  for  their  far- 
away fatherland.  So  long  as  their  commercial,  domestic, 
and  religious  rights  were  respected,  they  were  willing 
enough  to  do  homage  to  King  Charles.  So  in  1664, 
New  Amsterdam,  into  whose  harbor,  said  a  boastful  in- 
habitant, as  many  as  fifteen  vessels  were  knowr  to  have 
anchored  in  the  course  of  one  year,  became  New  York, 
taking  its  name  from  the  title  of  the  king's  » lother, 
afterward  James  II.  Beverwyck,  which  had  grown  up 
under  the  guns  of  Fort  Orange,  was  henceforth  to  be 
called  Albany ;  and  an  English  governor  took  the  reins 
of  colonial  goveiament  frotai  the  hands  of  Petior  Stuy- 
vesant. The  British  flag  floated  gayly  over  fort  and 
vessel,  and  before  many  years  had  passed  it  was  found 
necessary  to  miploy  an  Ki  i^i-ah  schoolmaster  in  Albany, 
and  later  to  build  an  Engli^^.  church  ^  on  Joncaer  Street. 
"When  young  Pieter  Schuyler  was  still  learning  his 
lessons  in  Dutch  at  Fort  Orange,  and  the  little  Teka- 
kwitha  was  stringing  her  wampum  beads  at  Ganda- 
wague, — wliile  her  uncle  journeyed  frequently  back  and 
forth  from  the  Mohawk  castle  to  the  trading-post  on  the 


If? 


I 


'  This  first  English  church  was  not  far  from  the  spot  where  St. 
Peter's  Episcopal  Church,  on  State  Street,  now  uprears  its  beautiful 
bquare  tower  with  projecting  gargoyles.  The  original  structure,  how- 
ever, stood  out  ii  the  centre  of  the  street,  while  the  site  of  the  present 
chiif-^h  was  oc  apied  by  the  earthworks  and  buildings  of  the  second 
fort. 


10^1 ... , 


^a^lf.i 


f-f 


.1  !-•-,>■'  ■ 


THE  begin:;  INGS  OF  ALBANY. 


61 


Hudson,  stopping  sometimes  au  Schenectady  to  see  his 
friend  Corlaer,  and  taking  his  family  with  him  now 
and  then  to  fish  at  the  mouth  of  the  Norman's  Kill 
(near  the  place  called  Tawasentha  ^),  —  unsuspected  pre- 
parations for  a  surprise  were  going  forward  in  Canada. 
A  war-cloud  was  gathering  in  the  north,  soon  to  break 
with  terrible  effect  on  the  three  Mohawk  castles,  and  to 
startle  the  Governor  of  the  Province  of  New  York  into 
a  protest  against  the  advance  of  armed  troops  of  King 
Louis  XIV.  of  France  into  the  colonial  dominions  of  his 
Majesty  Charles  II.  of  England.  These  dominions  had 
been  so  recently  acquired  by  the  English  King  that  the 
French  at  Quebec  thought  they  still  belonged  to  the 
States  General  of  Holland. 

1  See  Appendix,  Note  C. 


'^m$ 


62 


KATERI  TEKAKWITHA. 


CHAPTER  VI. 


AN   ARMY  ON    SNOW-SHOES. 


THE  year  1666  was,  indeed,  an  eventful  one.  It 
opened  with  a  heavy  snow-storm,  and  others  fol- 
lowed until  the  whole  Mohawk  Valley  was  covered 
with  a  depth  of  feathery  whiteness.  At  its  eastern  end 
a  dark  pool  lay  at  the  foot  of  Cohoes  Falls,  where  the 
frosty  spray  of  the  roaring  cataract  glistened  on  every 
'  tiny  bush,  and  the  black  cliffs  on  either  side  frowned 
from  under  their  snowy  caps  at  the  silent  meeting  of 
two  frozen  rivers ;  off  to  the  west,  at  the  distant  Mo- 
hawk castle  of  Tionnontogen,  the  "  Nose "  lay  frost- 
bitten at  a  sudden  turn  of  the  valley,  its  long,  stiff 
point  thrust  down  into  the  ice,  and  fastened  there  as  if 
held  in  a  vice.  Throughout  the  length  of  the  glitter- 
ing, sn.ooth  depresoion  between  these  two  points,  the 
Mohawk  seemed  to  be  fast  asleep  beneath  its  thick 
mantle  of  snow. 

Jy\  the  whole  valley  there  was  only  one  hamlet  of 
quiet  Dutchmen,  who  had  settled  themselves  at  Cor- 
iFm^v  (or  Schenectady),  while  in  the  great  benrl  were 
nesiied  tie  snug  bark  huts  of  the  Indians  with  their 
surrox^fldiv^  palisades.  A  chain  of  Mohawk  castles  lay 
on  ibe  soath  side  of  the  river,  linked  together  by  a  single 
trail,  —  a  narrow  footpath  through  the  snow  along  the 
lower  terrace,  which  is  now  occupied  by  the  West  Shore 
Eailway.     This  trail  connected  the  lodges  of  the  three 


mg 


AN  ARMY  ON  SNOW-SHOES. 


68 


great  Mohawk  clans,  —  the  Bears  of  Andagoron  in  the 
centre,  with  the  Turtles  of  Gandawague  and  the  Wolves 
of  Tionnontogen  on  either  side.     Then  it  extended  east- 
ward through  dreary  solitudes  to  Schenectady  and,  on 
the  other  hand,  far  westward  through  lonely  passes  to  the 
castles  of  the  Oneidas ;   thence  on  to  the  Onondagas, 
the  Cayugas,  and,  last  of  all,  to  the  Senecas.     How  cold 
and  yet  how  secure  those  Iroquois  Indians  of  the  Five 
Nations  felt  in  their  fastnesses !     For  hundreds  of  miles 
to  the  north  and  to  the  south  of  them  lay  the  all-cover- 
ing snow,  unmarked  by  other  human  footprints  than 
their  own  in  search  of  game.     The  lands  of  their  Algon- 
quin foes,  though  bordering  their  own  domain,  were 
long  journeys  off.     The  Dutch  settlers  at  Schenectady 
and  Albany  were  right  within  their  grasp,  should  they 
choose  to  distress  them  ;  but  they  had  solemnly  pledged 
their  friendship  to  them  in  the  Tawasentha  Valley  ("  At 
the  Place  of  many  Dead  "),  and  they  meant  to  keep  their 
word.     The  French,  however,  they  delighted  to  torment. 
The  settlements  at  Quebec,  Three  Eivers,  and  Montreal 
were  separated  from  the  Five  Nations  by  the  great  path- 
less Adirondack  wilderness  of  mountains  and  forest,  and 
yet  two  ways  were  open  by  which  they  might  reach  the 
French.     One  of  their  war-paths  led  from  Onondaga 
Lake  along  the  Oswego  River  and  Lake  Ontario ;  then 
through  the  Thousand  Islands  and  down  the  rapids  of 
the  St.  Lawrence  River.    The  reverse  of  this  route  was 
taken  by  the  venturesome  French  colonists  who,  as  we 
have  seen,  endeavored  to  make  a  settlement  in  the  heart 
of  the  Iroquois  country  about  the  time  of  Tekakwitha's 
birth.     Their  hairbreadth  escape  from  Onondaga  soon 
after  by  the  same  route  put  an  end  to  all  thought  of  set- 


^:i 


64 


KATERI  TEKAKWITHA. 


tling  what  the  French  considered  a  part  of  New  France. 
This  was  the  region  now  known  as  Onondaga  County, 
wliich  the  Onondaga  Indians  themselves  have  claimed 
from  prehistoric  times  as  their  birthright,  and  hold 
yet  under  the  name  of  the  Onondaga  Keservation; 
and  here,  now,  in  the  heart  of  this  great  State,  in  spite 
of  the  encroachments  of  two  hundred  years  of  civilization, 
in  spite  of  the  teachings  of  Christianity  all  about  them, 
in  spite  of  the  covetous  longings  of  many  a  white  man, 
they  still  keep  a  foothold,  and  maintain  the  practice  of 
their  old  pagan  rites  and  customs. 

The  great  western  route  through  the  Oswego  and 
St.  Lawrence  rivers  to  Canada,  belonging  by  first  right 
to  these  Onondagas,  was  travelled  many  times  dur- 
ing Tekakwitha's  childhood  by  the  Onondaga  states- 
man Garacunti^.  Ha  frequently  restored  captives  to 
the  French  at  Quebec,  and  tried  often  but  in  vain  to 
keep  peace  between  them  and  his  own  race. 

The  second  and  more  direct  of  the  two  great  war- 
paths to  Canada  was  the  route  of  the  Mohawks.  No 
wonder  the  Caniengas  tormented  the  French  settle- 
ments on  the  St.  Lawrence.  Starting  from  their  cas- 
tles in  the  Mohawk  Valley,  and  taking  any  one  of 
three  or  more  trails  that  crossed  or  skirted  our  present 
Saratoga  County,  they  had  but  to  strike  Lake  George, 
follow  the  lake  to  its  outlet,  traverse  the  length  of  Lake 
Champlain,  and  thence  pass  through  the  Eichelieu,  Sorel, 
or  Iroquois  River  (it  was  known  by  all  these  names), 
and  they  were  ready  to  destroy  the  grain,  and  tomahawk 
or  take  captive  the  wives  and  children  of  the  Canadian 
settlers.  The  French  had  built  three  forts  on  this 
Richelieu  (or  Iroquois)  River  to  check  their  inroads,  — 


AN  ARMY  ON  SNOW-SHOES. 


65 


Fort  Richelieu,  Fort  St.  Louis,  and  Fort  St.  Thdrfese, 
—  and  were  now  only  waiting  till .  spring  opened  to 
erect  a  fourth,  to  be  called  Fort  St.  Anne,  on  an  island 
at  the  northern  end  of  Lake  Charnplain. 

Samuel  de  Charnplain,  the  first  Frenchman  who  set 
foot  on  New  York  soil,  was  chiefly  responsible  for  the 
loug-continued  wars  between  his  countrymen  and  the 
Iroquois,  he  having  fired  without  provocation  on  a  band 
of  Iroquois  warriors,  probably  Mohawks,  when  he  first 
sailed  iuto  ihe  lake  which  bears  his  name.  By  re- 
peated outrages  on  the  Canadian  fVdutier  the  Mohawks 
had  amply  revenged  themselves  for  that  first  affront ; 
and  by  tlie  end  of  the  year  1665  they  had  goaded  the 
French  into  a  determination  to  brave  unheard  of  risks 
and  frightful  sufferings,  that  they  might  punish  their 
savaQ;e  enemies  in  a  manner  that  would  for  once  and 
all  humiliate  and  subdue  them.  Thus  it  was  that  on 
the  9th  of  January,  1666,  a  heroic  army  composed  of 
three  hundred  regular  French  troops  of  the  regiment 
Carignan-Sali^res,  veterans  who  had  seen  service  in 
Turkey  in  the  wars  of  Louis  XIV.,  together  with 
two  hundred  habitans,  or  hardy  volunteers  from  the 
Canadian  colony,  all  under  the  command  of  M.  de 
Courselle,  Governor  of  Canada,  were  fairly  started  on 
a  march  from  Quebec  to  the  Mohawk  castles.  They 
intended  to  push  on  without  delay  to  their  destination 
tlirough  snow  and  ice,  over  rivers  and  lakes,  by  the 
great  Mohawk  route.  It  had  been  travelled  hitherto 
only  by  Indians,  captives,  and  a  few  missionaries,  with 
now  and  then  perhaps  a  solitary  adventurer;  rarely, 
indeed,  by  any  even  of  these  in  the  depth  of  winter. 
This  army  of  De  Courselle's  was  the  very  first  of  a  great 


V. 


66 


KATERI  TEKAKWITHA. 


succession  of  pale-face  armies  that  have  come  tramping 
over  the  same  route  during  the  last  two  centuries.  If 
Burgoyne's  march  to  the  Saratoga  battle-field  was  the 
most  famous  of  all  these,  De  Courselle's  march  to  the 
Mohawk  was  certainly  the  first  and  the  most  heroic  in 
its  struggle  with  unparalleled  difficulties. 

"This  march  could  not  but  be  tedious,  every  one 
having  snow-shoes  on  his  feet,  to  the  use  of  which  none 
were  accustomed ;  and  all,  not  excepting  the  officers  or 
even  M.  de  Courselle  himself,  being  loaded  each  with 
from  twenty-five  to  thirty  pounds  of  biscuit,  clothing, 
and  other  necessaries."  ^  It  did,  indeed,  require  a  French 
courage  to  undertake  such  an  expedition.  "  Many  had, 
as  early  as  the  third  day,  parts  of  the  body  frozen, 
and  were  so  benumbed  by  the  cold  that  they  had  to 
be  carried  to  the  place  where  they  were  to  pass  the 
night."  The  25th  of  January  was  especially  severe,  and 
many  soldiers  were  obliged  to  be  taken  back  to  the  ' 
settlements,  "of  whom  some  had  the  legs  cut  by  the 
ice,  and  others  the  hands  or  the  arms  or  other  parts  of 
the  body  altogether  frozen."  The  ranks  were  filled  up 
again  at  Forts  St.  Louis  and  St.  Therfese,  on  the  Eiche- 
lieu  River,  where  the  troops  assembled  on  the  30th  of 
the  same  month ;  and  being  still  five  hundred  strong, 
they  pushed  bravely  on  over  the  snow  that  lay  so  ■ 
level  and  smooth  on  the  frozen  bosom  of  Lake  Cham- 
plain.  Here  the  route  lay  plainly  before  them,  and 
they  were  counting  on  Algonquin  guides  to  show  them 
the  way  to  the  Mohawk  castles  after  they  got  to  the  * 

1  See  O'Callaghan's  "Documentary  History  of  New  York,"  vol.  i. 
for  papers  relating  to  this  expedition  of  Governor  de  Courselle  to  the 
Mohawk  Kiver. 


W 


AN  ARMY  ON   SNOW-SHOES. 


67 


southern  end  of  Lake  St.  Sacrament  (Lake  George). 
The  snow  was  "  hard  frozen,  though  in  most  places  four 
toote  deep ;  and  besides  using  Indian  snow-shoes,  which 
hath  the  very  form  of  a  Kackett  tyed  to  each  foote, 
whereby  the  body  and  feet  are  kept  from  sinking  into 
the  snow,  .  .  .  the  Governor  caused  slight  sledges  to  be 
made  in  good  number,  and  laying  provisions  upon  them 
drew  them  over  the  snow  with  mastive  doggs." 

The  shivering  troops  wrapped  their  blankets  tightly 
round  them  as  they  lay  down  to  sleep  on  the  snow  at 
the  foot  of  Mount  Detiance,  or  threaded  the  narrow  val- 
ley leading  to  Lake  George.  The  awkward  soldier  strid- 
ing over  the  snow  fumbles  with  frost-bitten  Hngers  in 
his  knapsack  for  the  last  of  his  biscuits.  As  one  might 
have  foretold,  h-^,  has  stepped  on  the  snow-shoe  of  his 
comrade,  and  both  go  plunging  head-foremost  into  the 
snow.  The  dogs  jogging  on  beside  them,  unchecked  for 
a  moment,  run  wildly  on,  barking  aloud  and  scattering 
the  load  of  the  toboggan  to  which  they  are  attached. 
The  articles  are  rescued  piecemeal  by  the  soldiers  all 
along  the  line.  There  is  no  time  to  stop,  however,  — 
they  must  march  on  or  starve ;  so,  giving  their  fallen 
comrades  momentary  help  to  set  them  on  their  feet 
again,  tliey  are  left  to  fall  into  line  as  best  they  may 
and  just  in  time  to  bring  up  the  rear. 

As  the  army  passes  over  Lake  George,  in  the  shadow 
of  Black  Mountain,  how  eagerly  De  Courselle  looks  back 
at  his  staggering  column  of  men !  Were  he  in  a  less 
serious  mood,  he  might  be  inclined  to  smile  at  the 
efforts  of  the  gallant  troops  of  the  regiment  Carignan- 
Sali^res  to  maintain  an  orderly  march  on  the  unac- 
customed snow-shoes ;  but  the  anxious  commander  has 


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VI 


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Photographic 

Sciences 

Corporation 


93  \MiST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

(716)  872-4503 


5 


t>8 


KATERI  TEKAKWITHA. 


other  thoughts  than  these.  Where  are  his  Algonqiiin 
guides?  Have  the  rascals  failed  him?  Calling  the 
Jesuit  chaplain,  Father  Kaffeix,  to  his  side,  a  consulta- 
tion ensues.  They  are  already  nearing  the  future  site 
of  Fort  William  Henry,  and  there  the  trails  divide. 
They  scan  the  shores  of  the  lake  and  search  the  islands, 
but  neither  Algonquin  friend  nor  Iroquois  foe  is  in 
sight.  They  know  that  if  they  march  on  until  they 
reach  the  Hudson  and  follow  it  down,  they  will  find 
the  Dutch  at  Fort  Orange,  but  that  is  not  their  object. 
They  long  for  a  chance  to  strike  a  decisive  blow  at  the 
Mohawk  castles.  If  they  can  once  convince  the  Mo- 
hawks that  they  are  not  secure  in  their  forest  homes 
from  the  armies  of  France  nor  the  strong  revengeful 
arm  of  Onnontio,^  a  treaty  will  afterwards  be  of  some 
value.  The  Jesuit  Father  who  talks  with  De  Courselle 
dreams  already  of  a  mission  established  among  them 
as  the  result  of  that  future  treaty.  With  ardent  enthu- 
siasm he  sees  in  anticipation  an  army  of  Jesuits  march 
to  a  spiritual  attack  on  the  citadel  of  Satan  upreared  in 
tlie  Iroquois  country.  His  heart  thrills  at  the  thought 
of  reaching  the  spot  where  Isaac  Jogues  was  martyred. 
Father  Lemoyne,  the  second  Ondessonk,  has  died  since 
then.  The  Onondagas  that  very  year  sent  presents  to 
Quebec  to  wipe  away  the  tears  shed  for  his  death,  thus 
expressing  their  sorrow  and  their  admiration  for  his 
character.  Father  Raffeix  cheers  with  zealous  words 
the  drooping  spirits  of  the  soldiers,  then  kneels  amid 
the  snows  of  Lake  St.  Sacrament,  and  in  the  true 
spirit  of  his  order,  prays  in  his  lieart  for  a  share  in  the 
glorious  work  of  continuing  Ondessonk's  mission. 

1  A  name  which  the  Indians  gave  to  the  Governor  of  Canada. 


f\ 


AN  ARMY  ON  SNOW-SHOES. 


69 


3r  of  Canada. 


The  army  of  De  Courselle  at  the  southern  end  of  Lake 
George  was  uncertain  which  trail  to  follow.  At  the 
Turtle  Castle  on  the  Mohawk  the  Indians  had  no  knowl- 
edge of  !ihe  march  of  their  enemies,  else  there  would 
have  been  great  alarm  at  Gandawague ;  for  all  the 
ablest  warriors  of  the  three  castles,  in  company  with 
the  Oneidas,  were  making  war  on  the  tribe  called  Wam- 
pum-makers. Only  boys  and  helpless  old  men  were 
left  in  the  lodges  with  the  women.  They  knew  noth- 
ing of  De  Courselle  and  his  army  so  near  at  hand,  but, 
like  their  Dutch  neighbors  at  Schenectady,  were  ear- 
nestly fighting  their  nearer  and  more  pitiless  foe  the 
bitter  winter.  All  the  fuel  near  their  lodges  had  been 
burned  long  ago ;  and  now  they  are  searching  the  snow- 
drifts for  fagots  and  branches  fallen  from  the  trees. 
The  cold  is  intense.  The  wind  that  whistles  through 
the  palisades  of  the  Turtle  village  is  the  same  sharp 
blast  that  is  pinching  De  Courselle's  army. 

At  Gandawague,  outside  of  the  palisade  is  a  little  girl 
on  snow-shoes,  only  nine  years  old,  who  with  imperfect 
sight  is  groping  her  way  through  the  blinding  storm. 
The  snow  is  drifting  wildly  about.  The  one  whom  she 
calls  mother  is  only  an  aunt,  and  the  aunt  is  cold  and 
cross  to-day.  She  sits  by  the  dying  embers  there  in 
the  lodge  of  the  absent  cliief,  and  by  turns  she  shivers 
and  scolds.  The  other  women  beside  her  are  equally 
cheerless.  The  little  niece,  who  has  missed  the  kindly 
look  she  knows  well  how  to  win  from  her  Mohawk 
vncAe  by  welcome  services  when  he  is  there  in  the  lodge, 
lias  taken  it  into  her  head  this  comfortless  day  to  sur- 
prise her  cross  old  aunts  and  her  adopted  sister.  So 
she  has  quietly  tied  on  her  snow-shoes  and  ventured 


70 


KATEBI  TEKAKWITHA. 


out.  She  is  in  the  forest,  alone,  searching  for  fagois. 
On  her  forehead  is  a  burden-strap,  made  from  filaments 
of  bass-wood  bark,  the  ends  twisted  into  a  kind  of 
Indian  rope.  With  it  she  fastens  the  fagots  together, 
bearing  them  on  her  back.  Her  hands  are  tingling 
with  cold ;  but  she  plunges  them  deep  into  the  snow  in 
an  effort  to  break  the  larger  twigs,  while  she  hurries  on 
to  increase  her  load.  She  is  happier  now  in  the  howl- 
ing storm  than  she  was  in  the  pent  lodge,  and  smiles 
as  she  thinks  of  the  blazing  fire  she  will  make  to  warm 
the  feet  and  thaw  the  heart  of  her  morose  old  aunt. 
Ah !  Tekakwitha,  that  grim  old  squaw  is  training  you, 
without  knowing  it,  for  heroic  things.  But  after  all, 
the  aunt  is  not  a  neglectful  guardian.  After  a  while 
she  misses  the  child,  and  questions  all  in  the  lodge; 
then  peers  out  into  the  storm  and  shrinks  back,  shud- 
dering. Has  she  indeed  allowed  Tekakwitha  to  wander 
out  and  perish  in  the  cold  ?  In  that  case  what  will  she 
be  able  to  say  to  the  uncle  when  he  returns ;  what  will 
become  of  her  own  plans  for  the  girl?  As  time  goes 
on,  there  comes  a  faint  scuffling  at  the  door ;  the  heavy 
curtain  is  lifted  a  little  and  falls  again.  No  one  has 
entered.  Hurrying  to  the  door,  the  old  squaw  thrusts 
the  curtain  aside,  and  there  she  beholds  the  child  stag- 
gering under  her  load  of  wood,  stiff  and  helpless  from 
the  cold.  Leaving  the  fagots  at  the  door,  she  lifts  her 
gently  in  her  arms  and  takes  her  to  the  fire,  which  is 
soon  blazing  brightly,  fed  by  the  new  supply  of  wood 
quickly  thrown  upon  it.  But  the  giow  of  the  fire, 
round  which  thej  all  gather,  is  not  half  so  cheering  to 
the  heart  of  the  frostbitten  child  as  the  glow  of  love 
she  has  awakened  in  the  lodge  by  her  sweet  unselfish 


AN  ARMY  ON  SNOW-SHOES. 


71 


care  for  their  comfort.  This  once,  at  least,  they  give 
her  the  warmest  seat,  and  fill  Iier  bowl  brimful  with  the 
freshly  made  sagamite;  then  they  question  her  about 
her  walk,  and  wonder  how  she  escaped  being  buried  in 
the  snow.  Tekakwitha  smiles  with  happy  content,  and 
answers  their  questions  with  a  ready  wit.  She  makes 
them  laugh  as  she  tells  them  a  merry  story  of  how  the 
north-wind  slapped  her  in  the  face  and  bound  her  fast 
to  the  hickory-tree  against  which  she  stumbled  in  the 
storm.  In  her  heart  she  is  saying  all  the  time,  as  she 
watches   the   cheery  light   of  the  fire,    "  I  will  do  it 


agam. 


But  where  is  De  Courselle  now  and  his  army  on 
snow-shoes  ?  We  left  them  at  the  southern  end  of  Lake 
George.  There  they  took  the  trail  that  met  the  Hudson 
at  its  great  bend  to  the  southward  near  Glenn's  Falls. 
Then  after  crossing  the  river  they  followed  a  straight 
trail  leading  a  little  west  of  south,  and  passed  between 
Saratoga  Lake  and  Owl  Pond  or  Lake  Lonely.  Next 
they  followed  up  the  valleys  of  Kayaderosseras  Creek 
and  the  Mourning  Kill  to  Ballston  Lake;  but  there, 
happily  for  Tekakwitha's  people,  they  made  a  mistake.^ 
Instead  of  taking  the  trail  that  branched  off  to  the  west 
at  the  northern  end  of  Ballston  Lake,  and  led  di- 
rectly to  the  Mohawk  castles,  they  followed  the  straight 
trail  southward ;  so  instead  of  surprising  the  Mohawks, 
they  themselves  were  indeed  surprised  to  find  that  it 
brought  them  to  a  hamlet,  not  of  Indians,  but  of  Dutch- 
men, —  not  subjects  of  Holland  at  all,  but  colonists  sub- 
ject to  England.    They  were  greatly  bewildered.    We 

1  These  facts  are  to  be  found  in  a  note  by  Gen.  J.  S.  Clark,  given  in 
the  Appendix,  Note  D,  "  Mohawk  Trails." 


72 


KATERI  TEKAKWITHA. 


are  told  in  an  old  London  document^  that  M.  de 
Courselle  encamped  — 

"  upon  the  9*  of  February  within  2  mylcs  of  a  small  village 
called  Schonectade,  lying  in  the  woods  beyond  foit  Albany 
in  ye  territoryes  of  his  Royall  highness,  and  3  dayes  march 
from  the  first  castle  of  the  Mohaukes. 

"  The  French  suposed  they  were  then  come  to  their  de- 
signed place,  and  the  rather  because  y*  evening  they  did  ran- 
counter  w"*  a  party  of  the  Mohaukes  who  made  appearance 
of  retreating  from  the  French,  whereupon  a  party  of  60  of 
their  best  Fuzileers  after  them,  but  that  small  party  drew 
the  French  into  an  ambuscade  of  neare  200  Mohaukes 
planted  behind  trees,  (who  taking  their  advantage  as  it  fell 
into  their  hands)  at  one  volley  slew  eleuen  French  men 
whereof  one  was  a  Lieuten*  wounded  divers  others,  the 
french  party  made  an  honorable  retreit  to  their  body, 
w*^  was  marching  after  them  close  at  hand,  w""*  gave  the 
Mohawkes  tyme  and  opportunity  to  march  off  w"*  the  loss 
of  only  3  slaine  upon  the  plaice  and  6  wounded,  the  report 
whereof  was  soone  brought  to  Schonecktade  by  those  In- 
dians, with  the  heads  of  4  of  the  ffrench  to  the  Commissary 
of  the  Village  who  immediately  despatched  the  newes  to 
Fort  Albany,  from  whence  the  next  day  3  of  the  principle 
inhabitants  were  sent  to  Monsier  Coursell  the  Governo'  of 
Canada  to  inquire  of  his  intention  to  bring  such  a  body  of 
armed  men  into  the  dominions  of  his  Ma***  of  Great  Brittaine, 
w^ut  acquainting  the  Governo'  of  these  parts  w***  his  de- 
signes.  The  Governo*"  reply**  that  he  came  to  seeke  out  and 
destroy  his  ennemyes  the  Mohaukes  without  intention  of 
visiting  their  plantations,  or  else  to  molest  any  of  his  Ma"* 


ties 


1  See  O'Callaghan's  "Documentary  History,"  vol.  1.,  from  which 
are  quoted  all  the  passages  here  given  referring  to  De  Courselles  and 
De  Tracy's  expeditions. 


AN  ARMY  ON  SNOW-SHOES. 


73 


lat  M.   d'e 


subjects,  and  that  [he]  had  not  heard  of  the  reducing  those 
parts  to  his  Ma"**  obedience,  but  desired  that  hee  and  his 
soldiers  might  bee  supplied  with  provisions  for  their  money, 
and  that  his  wounded  men  might  be  sucoured,  and  taken 
care  for  in  Albany;  To   all  which  the  Emissaryes  freely 
consented  and  made  a  small  but  acceptable  present  of  wine 
and  provisions  to  him,  further  offering  the  best  accommo- 
dations y*  poore  village  afforded,  w"**  was  civilly  refus'd,  in 
regard  there  was  not  accommodacon  for  his  soldyers,  with 
whom  he  had  marcht  and  campt  under  the  blew  canopye  of 
the  heavens  full  six  weels.es,  but  hee  prudently  foresaw  a 
greater  inconvenience  if  hee  brought  his  weary  and  half 
starv'd  people  within  the  smell  of  a  chimney  corner,  whom 
hee  now  could  keepe  from  stragliug  or  running  away,  not 
knowing  whither  to  runu  for  feare  of  y*  Indians  ;  The  next 
day  Monsieur  Corsell  sent   his  men  to  the  village  where 
they  were  carefully  drest  and  sent  to  Albany,  being  seaven 
in  number,  the  Dutch  bores  carryed  to  the  camp  such  pro- 
visions as  they  had,  and  were  too  well  payd  foi  it ;  Espe- 
cially peaz  and  bread,  of  w**  a  good  quantity  was  bought ; 
y*  Mohaukes  were  all  gone  to  their  Castles,  with  resolution 
to  fight  it  out  against  the  ffrench,  who  being  refresht  and 
supplyed  w"*  the  aforesaid  provisions  made  a  shew  of  march- 
ing towards  the  Mohaukes   Castles,  but  with  faces  about 
and  great  sylence  and  dilligence  return'd  towards  Cannada. 
.  .  .  Those  who   observed   the  words  and  countenance  of 
Monsieur  Coursell,  saw  him  disturbed  in  minde  that  the 
king  was  Master  of  these  parts  of  the  Country,  saying  that 
the  king  of  England  did  graspe  at  all  America.  .  .  .  Two 
prisoners  taken  by  the  Mohaukes  in  the  retreate  tell  them 
y*  this  summer  another  attempt  will  be  made  upon  their 
country,   with   a  greater  force  and  supplyes  of  men,  the 
truth  or  success  of  which  I  shall  not  now  discourse  upon, 
having  given  the  trew  relation  of  what  past  from  ye  29**' 
Dece.Tiber  to  the  12'*'  of  February." 


74 


KATERI  TEKAKWITHA. 


Another  and  larger  force  did  attack  the  Mohawk 
castles  in  the  year  1666,  as  hinted  at  in  the  lines  just 
quoted,  but  not  until  late  in  the  autumn ;  and  at  that 
time  Tekakwitha  was  disturbed  and  distressed  far  more 
than  she  had  been  by  the  misdirected  march  of  the 
"  army  on  snow-shoes." 


I\ 


DE  TRACY  BURNS  THE  MOHAWK  CASTLES.        76 


CHAPTEK  VII. 


DE    TRACY    BURNS     THE    MOHAWK    CASTLES.  —  FALL    OF 

TIONNONTOGEN. 

IN  the  summer  following  De  Courselle's  expedition, 
ten  deputies  from  the  nations  of  the  Iroquois 
League  met  at  Quebec,  and  signed  a  treaty  of  peace. 
In  addition  to  strange  pictures  which  were  the  marks 
of  the  Indian  chiefs,  the  document  bears  the  signature 
of  Daniel  de  Courselle,  Governor  of  Canada,  aid  that  of 
"  Lord  de  Tracy,  member  of  his  Majesty's  councils  and 
Lieutenant-General  of  his  armies  both  in  the  Islands 
and  mainland  of  South  and  North  America."  The 
treaty  is  also  signed  by  the  Jesuits,  Le  Mercier  and 
Chaumonot,  as  interpreters  of  the  Iroquois  and  Huron 
languages.  It  states  that  the  orator  and  chief,  called 
Soenres,  announced  "  the  object  of  the  Embassy  by  ten 
talks  expressed  by  as  many  presents,"  and  also  that  he 
brought  letters  from  the  officers  of  New  Netherland. 
The  substance  of  his  hara^cr^e  was  that  the  Indians 
wanted  peace,  and  they  asked  that  blackgowns  might 
be  sent  to  teach  them.  Ihey  promised  to  listen  to  their 
preaciuT^g  and  to  adore  the  God  of  the  French.  They 
also  oiTered  to  trade  with  the  Canadians  by  way  of  Lake 
St.  Sacrament,  and  assured  them  of  a  welcome  in 
their  lodges.  What  more  could  be  desired  ?  But,  alas ! 
scarcely  'yere  the  ambassadors  two  or  three  days*  jour- 


76 


KATERI  TEKAKWITHA. 


ney  from  Quebec,  when  news  came  of  the  snrprisal  by 
the  Mohawks  of  some  Frenchmen  belonging  to  Fort 
St.  Anne  who  had  gone  to  the  chase,  and  of  the  murder 
of  a  captain  in  the  Carignan  regiment. 

The  time  for  peace  had  not  yet  come.  The  Mohawks 
had  not  been  fairly  represented  in  the  embassy ;  they 
were  far  from  being  awed  by  the  fruitless  march  of 
De  Courselle  to  the  Mohawk  Valley.  The  French  had 
yet  to  strike  the  decisive  blow.  M.  de  Tracy  resolved, 
"despite  his  advanced  age,  to  lead  in  person  against 
these  Barbarians  an  army  composed  of  six  hundred  sol- 
diers drafted  from  all  the  companies,  and  of  six  hundred 
habitans  of  the  country,"  to  which  were  added  one  hun- 
dred Huron  and  Algonquin  savages.  This  was  more  than 
twice  the  number  of  the  original  army  of  De  Courselle, 
who,  still  bent  on  victory,  determined  to  accompany  this 
second  expedition.  The  general  rendezvous  was  at  Fort 
St.  Anne,  newly  built,  as  had  been  planned,  on  an  island 
in  Lake  Champlain.  On  the  3d  of  October,  1666,  all 
were  ready  to  start.  Three  hundred  vessels  were  there 
to  bear  them  over  the  placid  bosom  of  the  lake,  whose 
wooded  shores  were  now  aglow  with  October  coloring. 
The  vessels  were  light  batteai  x  and  bark  canoes,  which 
could  be  carried  from  lake  to  lake  and  from  stream  to 
stream.  There  was  great  difficulty  at  the  carries,  how- 
ever, with  two  small  cannon  which  they  took  with  them 
for  the  purpose  of  forcing  the  Iroquois  fortifications. 
Grown  wiser  by  experience,  they  also  made  sure  of  their 
guides. 

The  expedition  moved  forward  as  secretly  and 
noiselessly  as  possible  through  Lake  Champlain  and 
then  Lake  George ;  but  the  quick  eye  of  an  Iroquois 


DE  TRACY  BURNS  THE  MOHAWK  CASTLES.   77 


hunter,  high  on  a  mountain,  espied  the  fleet  of  batteaux 
on  the  lake,  and  bounding  through  the  forest  to  the  first, 
or  Turtle,  castle  on  the  Mohawk,  his  cry  of  alarm  start- 
led the  people  of  Gandawague,  and  Tekakwitha  among 
the  rest,  from  their  accustomed  occupations.  Hastily 
gathering  together  their  treasures,  they  fled  at  once 
to  Andagoron,  the  Castle  of  the  Bears.  Thence,  after 
spreading  the  alarm  through  the  outlying  hamlets  and 
holding  a  hurried  consultation,  they  all  retired  to  Tion- 
nontogen,  the  third,  or  Castle  of  the  Wolves,  hidden  be- 
hind the  Nose.  There  they  stored  an  abundant  supply 
of  grain,  and  prepared  to  defend  themselves.  This  cas- 
tle of  Tionnontogen  vas  the  strongest  of  their  fortifica- 
tions. It  had  a  triple  palisade.  The  spot  where  it  stood 
can  easily  be  found  at  the  present  day.  One  has  but  to 
leave  the  West  Shore  Railway  at  Spraker's  Basin,  —  a 
small  station  on  the  south  side  f  the  Mohawk  Eiver, 
just  east  of  Canajoharie  and  Pai  it^  ?  Bridge,  —  then 
follow  a  road  which  winds  up  th(  to  a  farm  a  few 

rods  distant,  which  was  owned  in  ^.)85  by  Mitchell. 
Like  the  other  village-sites,  already  described,  it  is  on 
high  ground,  or  the  upper-river  terrace.  Near  the  farm- 
house is  a  large  spring,  surrounded  by  shade-trees,  in  the 
centre  of  a  meadow.  It  is  now  frequented  principally 
by  thirsty  cows ;  but  it  was  once  the  chief  water-supply 
of  the  Mohawk  castle.  Behind  the  house  is  a  perfectly 
level  plateau ;  from  it  the  land  descends  on  its  northern 
side  by  steep  terraces  to  the  Mohawk,  and  to  the  west 
it  sinks  rapidly  into  a  picturesque  ravine,  where  straw- 
berries, wintergreen  berries,  rare  ferns,  and  little  pink 
flowers  grow  in  abundance.  Flat  Creek  flows  through 
the  ravine.     On  this  plateau  many  iron  hatchets  and 


78 


KATKRI  TEKAKWITHA. 


i 


M 


■} 
p 


wagon-loads  of  Inilinn  relics  ol'  various  kinds  have  been 
found.* 

There  the  castle  of  Tionnontogen  stood  at  the  time 
of  De  Tracy's  expedition.  Tlie  view  up  the  river  at 
that  point  is  extensive  and  beautiful ;  but  in  the  oppo- 
site direction,  or  down  the  river,  a  sharp  turn  of  the 
valley  shuts  out  from  sight  the  narrow  opening  or  pass 
between  the  Nose  and  the  other  similar  mountain  on 
tlie  south  side  of  the  river,  wliich,  as  one  travels  round 
tlie  bend,  seems  to  approach  and  finally  to  overlap  it. 
The  name  of  the  castle  was  significant,  —  Tionnontogen, 
or  "  Two  Mountains  approaching."  Where  else  could  it 
possibly  have  been  in  the  whole  valley  but  right  there 
by  the  Nose?  Their  friends,  the  Oneidas,  lay  to  the 
westward  of  them,  and  their  enemies  mostly  to  the  east- 
ward ;  it  was  but  natural,  then,  that  they  should  build 
their  principal  fort  far  enougli  up  the  river  to  bring  it 
behind  the  overlapping  mountains.  In  order  to  reach 
Tionnontogen  the  army  of  De  Tracy  had  to  come  through 
that  narrow  pass.  The  people  who  were  lying  in  wait 
at  the  castle,  though  on  high  ground,  would  not  there- 
fore be  able  to  see  their  enemies  approaching  till  they 
had  rounded  the  Nose,  and  were  close  upon  them. 

After  disembarking  at  the  head  of  the  lake,  De  Tracy 
led  his  irmy,  by  way  of  an  Indian  trail,  southeasterly 
about  nine  miles  to  Glenn's  Falls,^  where  he  crossed  the 
Hudson,  thence  passing  south  of  Moreau  Pond  and  east 

^  The  most  interesting  of  these  are  in  the  collection  of  Mr.  Frey,  of 
Palatine  Bridge. 

^  The  march  of  De  Tracy  as  here  given  was  traced  out  hy  General 
Clark  from  a  copy  which  he  has  of  a  map  relating  to  the  expeditions  of 
De  Tracy  and  De  Courselle.  The  original  map  is  preserved  in  the  Paris 
archives. 


D£  TRACY  BURNS  THK  MOHAWK  CASTLES.   79 


of  Mount  McGregor,  through  Doe's  Corners,  near  Stiles 
Hill,  and  then  near  Glen  Mitchell  to  Saratoga  Springs, 
following  substantially  the  present  highway  along  the 
base  of  the  ridge  of  hills  south  of  Mount  McGregor. 
From  Saratoga  the  expedition  passed  near  Ballston,  and 
thence  slightly  curving  seems  to  have  proceeded  in  a 
very  direct  course  to  the  Mohawk  castles,  which  lay  off  to 
the  westward.  One  of  the  trails  leading  in  that  direction 
struck  the  Mohawk  River  at  Kiimquariones,  or  Hofifnian's 
Ferry,  and  another  at  Amsterdam.  From  this  latter 
point,  a  short  march  up  the  Mohawk  Valley  brought  De 
Tracy  to  Gandawague.  One  after  another,  he  captured 
the  deserted  towns  of  the  Mohawks  without  striking 
a  single  blow.  First  Gandawague,  then  Andagoron, — 
both  on  the  south  side  of  the  river,  —  with  possibly  one 
or  more  smaller  towns,  fell  into  his  hands ;  and  on  he 
went  to  Tionnontogen,  marching  proudly  up  the  valley 
with  his  two  cannon,  brought  with  such  difficulty  from 
Canada,  and  his  Algonquin  allies,  who  had  faithfully 
guided  him  into  the  very  heart  of  the  Mohawk  country, 
and  his  brave  army  of  twelve  hundred  picked  men, 
armed  cap-a-pie  in  all  the  panoply  of  civilized  warfare. 
Never  before  was  anything  like  it  seen  in  that  wild 
region.  Only  three  or  four  hundred  Mohawk  warriors, 
all  told,  were  gathered  behind  the  palisades  of  Tionnon- 
togen to  oppose  him.  There  was  no  time  to  summon 
their  allies,  the  Oneidas,  to  their  assit^tance.  The  move- 
ments of  the  French  had  been  too  rapid.  They  had 
only  time  to  crowd  together  the  women  and  children 
into  their  strongest  fortress  of  defence,  and  there  await 
the  result,  whatever  it  might  be. 
Could  the  Mohawks  soon  forget  the  ruin  that  the 


80 


KATERI  TEKAKWITHA. 


French  soldiers  wrought  on  their  way  from  Gandawague  ? 
Even  the  child  Tekakwitha  must  have  been  stirred  with 
a  feeling  of  indignation  and  a  cruel  sense  of  wrong,  as 
that  foreign  army  came  nearer  and  nearer  to  her  place  of 
refuge,  moving  steadily  on  through  her  own  fair  valley, 
with  a  march  like  the  march  of  fate,  —  destroying  all 
that  came  in  its  way,  wreaking  its  vengeance  on  corn- 
field and  cabin,  in  baffled  fury  at  finding  no  foe  to  slay. 
With  over  increasin'^  horror  and  anxious  bewilderment, 
she  watched  and  waited  with  her  people  in  the  castle  of 
Tionnontogen.  Her  uncle  and  all  the  Canienga  warriors 
had  staLed  everything  they  possessed  on  its  defence. 
They  had  stored  their  provisions  for  the  winter  carefully 
away  inside  of  its  stout  palisade.  It  was,  as  already 
mentioned,  a.  triple  palisade,  twenty  feet  in  height, 
and  Harked  by  four  bastions ;  that  is  to  say,  there  were 
three  distinct  rows  of  upright  posts  encircling  the  town.^ 
The  main  or  central  wall  of  thick-set  overlapping  pali- 
sadoes  had  an  inner  and  an  outer  platform,  or  scaffolding, 
near  the  top,  running  all  the  way  round.  These  plat- 
forms, being  nineteen  or  twenty  feet  above  the  ground, 
extended  horizontally  from  the  central  to  the  inner  and 
outer  M^-alls  of  palisadoes.  The  latter  were  higher,  and  not 
so  compact  as  the  central  wall.  These  outside  palisadoes, 
reaching  almost  to  a  man's  height  above  the  platform, 
were  set  short  spaces  apart,  and  covered  near  the  top 
with  a  solid  surface  of  thick  bark.  This  protected  the 
warriors  when  they  stood  high  on  the  outer  platform  to 
fire  their  guns  and  aim  their  arrows  at  the  enemy  over 
the  top  of  this  bark  breastwork.  Just  behind  them,  on 
the  inner  and  adjoining  platform,  were  numerous  bark 

1  See  Appemlijq^  Note  E,  "  Indian  Defensive  Works." 


FALL  OF  TIONNONTOGEN. 


81 


ice  on  corn- 


tanks  containing  an  abundant  supply  of  water  to  be  used 
in  extinguishing  any  e  tliat  might  be  started  at  the 
base  of  the  palisade.  This  was  the  form  of  attack  they 
most  dreaded.  To  make  the  approach  more  difficult, 
they  also  dug  trenches  between  the  walls  of  palisa- 
does,  and  especially  on  the  outer  side,  heaping  up  the 
earth  at  the  base  of  the  fortifications.  Then,  too,  be- 
fore the  enemy  could  get  at  the  palisade  at  all,  they  had 
to  break  through  a  low  bark  fence  which  stood  some 
distance  outside  of  the  triple  wall,  built  there  for  the 
purpose  of  breaking  the  force  of  an  attack.  If  the  foe 
succeeded  in  starting  a  fire  at  the  base  of  the  main  wall, 
a  flood  of  water  was  poured  down  at  once  through  holes 
in  the  high  platform  by  the  warriors  who  were  defend- 
ing the  castle.  In  cases  of  this  kind  the  women  assisted 
by  keeping  up  the  supply  of  water.  Such  were  the 
methods  of  defence  in  use  at  Tionnontogen  in  1666. 
They  had  proved  effectual  against  all  the  efforts  of  savage 
foes.  But  let  us  see  if  they  prove  equally  so  against 
the  skilful  manoeuvres  of  De  Tracy's  civilized  army, 
now  close  at  hand  ?  Tekakwitha's  uncle  may  have  had 
his  doubts  as  to  this ;  but  nevertheless  the  bark  tanks 
were  well  filled,  and  all  was  made  ready  to  give  the  foe 
a  defiant  reception.  The  warriors  were  in  fighting  gear, 
and  hourly  waiting  the  attack. 

It  was  just  at  this  time  that  several  Indian  captives 
of  other  tribes  held  by  these  Mohawks  were  brought  out 
to  be  tortured  and  burned  with  solemn  rites  in  the  pub- 
lic square  of  Tionnontogen ;  thus  they  hoped  to  propiti- 
ate their  war-god,  Aireskoi.  Tekakwitha  would  not  on 
any  account  show  herself  during  this  ceremony,  as  she 
never  had  the  cruel  spirit  which  the  savage  women 


i 


;i 


82 


KATERI  TEKAKWITHA. 


often  showed.  Chauchetifere  tells  us  that  she  could 
not  endure  to  see  harm  done  to  any  one,  and  that  slie 
thought  it  a  sin  to  go  to  see  a  man  burned. 

This  heathen  rite  was  scarcely  over,  when  the  women 
and  children  were  suddenly  withdrawn  from  Tionnonto- 
gen  Castle ;  a  council  of  war,  it  seems,  had  changed  the 
plans  of  the  braves.  Those  who  could  not  fight  were 
hurried  off  to  the  higher  hills  behind  the  fortified 
plateau,  and  concealed  in  the  woods ;  the  warriors  alone 
remained  in  the  town.  As  the  advancing  army  of  De 
Tracy  came  within  reach  of  their  bullets  and  arrows, 
they  kept  up  a  sharp  fire  from  the  palisade ;  but  they 
no  sooner  saw  the  French  soldiers  deliberately  pause, 
plant  their  cannon,  and  prepare  to  attack  their  wooden 
castle  in  regular  form,  than  the  utter  hopelessness  of  the 
contest  dawned  fully  upon  them.  Without  waiting  to 
receive  the  opening  fire  of  the  French  cannon,  they 
quickly  deserted  their  primitive  fortifications,  leaving 
behind  them  a  few  helpless  old  men  who  did  not  wish 
to  move  and  the  half-roasted  victims  of  the  demon's 
sacrifice.  De  Tracy  lost  no  time  in  taking  possession 
of  this  last  stronghold  of  the  Canienga  nation ;  with- 
out loss  of  life  he  and  his  army  entered  Tionnontogen 
Castle  in  triumph. 

The  child  Tekakwitha,  concealed  in  the  forest  near 
at  hand,  must  have  heard  the  solemn  swell  of  the 
Te  Deiim  as  it  rose  with  one  accord,  full,  rich,  and 
clear,  from  the  ranks  of  the  conquering  army.  Never 
before  had  she  heard  that  strange,  sweet  chorus  of 
sound.  The  Mohawk  Valley  had  often  echoed  with 
the  war-whoop  and  the  shriek  of  the  tortured  captive ; 
it  had  rung  at  times  with  the  harvest-song,  and  had 


FALL  OF  TIONNONTOGEN. 


88 


caught  up  the  wailing  chant  of  the  League  over  many 
a  dead  chief's  body.  But  the  solemn  music  of  the  Te 
Deum  which  now  reached  her  ears  was  unlike  any  of 
these,  and  the  tall  cross  that  the  soldiers  of  France 
raised  over  the  ashes  of  Aireskoi's  lire  in  the  public 
square  of  Tionnontogen  cast  unfamiliar  shadows  on  the 
long  Mohawk  cabins  clustered  silent  and  empty  within, 
the  triple  wall.  Father  Kafifeix,  the  chaplain,  said  Mass 
there,  thinking  perhaps  of  Isaac  Jogues,  and  praying  for 
the  heathen  Indians  who  were  hiding  in  the  forest. 
He  did  not  then  know  how  soon  the  rustic  chapel 
of  St.  Mary  of  the  Mohawks  would  be  standing  there 
with  open  door  to  welcome  them  to  prayer.  While  this 
first  Mass  was  being  said  at  Tionnontogen,  the  Mohawk 
warriors,  moody  and  sullen,  were  gathered  near  their 
families.  A  low  and  mournful  wail  from  the  women 
called  the  attention  of  all  to  the  blazing  palisades  of 
Tionnontogen.  The  crackling  fire  kindled  by  their  ene- 
mies lit  up  with  a  lurid  glare  the  now  retiring  army  of 
De  Tracyj  for  he  speedily  retraced  his  steps,  and  was 
soon  hidden  from  view  behind  the  mountains  at  the 
Nose.  As  he  moved  on  down  the  valley  whence  he 
came,  the  armor  of  his  twelve  hundred  men  flashed 
back  again  and  again  the  blaze  of  a  ruined  Mohawk 
town ;  all  their  castles  were  burned.  At  the  "  Fort  of 
Audaraque,"  —  to  use  the  words  of  an  old  document 
(probably  meaning  Gandawague),  —  De  Tracy  paused 
on  the  17th  of  October  to  take  solemn  possession 
of  the  conquered  country  in  the  name  of  the  King  of 
France.  In  token  thereof,  he  planted  another  cross, 
and  near  it  a  post,  to  which  he  affixed  the  arms  of 
Louis  XIV.   Tekakwitha,  with  her  aunts  and  her  mother's 


84 


KATERI  TEKAKWITHA. 


friend  Tegonhatsihongo,  must  have  seen  these  emblems 
at  the  door  of  the  smoking  palisade  when  they  went 
back  to  find  what  was  left  of  their  blackened  lodges  on 
the  bank  of  Auries  Creek. 

De  Tracy,  the  gray-haired  conqueror,  now  returned 
to  Canada;  and  the  unhappy  Mohawks,  in  straggling 
bands,  sought  out  their  desolated  homes, — secure  in  life 
and  limb,  to  be  sure,  but  bereft  of  all  provisions  for  the 
winter.  No  golden  ears  of  corn  hung,  as  usual,  from 
their  lodge-poles.  They  had  no  furs,  no  beans,  no  nut- 
oil.  They  were  forced  to  live  in  temporary  huts,  and 
to  wait  in  hunger  and  cold  for  the  coming  of  the  spring- 
time. Thus,  ill  sorrow  and  destitution,  Tekakwitha 
passed  a  dreary  winter  among  the  ruins  of  Gandawague, 
doing  her  best  as  usual  to  put  things  in  order.  During 
this  time  she  lived  on  what  roots  and  berries  could 
be  found,  and  a  scant  allowance  of  the  game  her  uncle 
caught.  Spring  came  at  last ;  and  a  busy  one  it  was  for 
the  houseless  Mohawks.  With  the  genial  warmth  that 
quickly  followed,  there  came  also  a  strange,  new  gleam 
of  light  to  the  young  Tekakwitha. 


TEKAKWITHA'S  CHRISTIAN  GUESTS. 


85 


w  returned 


CHAPTER  VIII. 


TEKAKWITHA'S    CHRISTIAN    GUESTS.  —  RAWENNIIO. 


THE  year  1667  found  Mohawks,  Oneidas,  Onon- 
dugas,  Cayugas,  and  Senecas  at  peace  with  the 
Canadian  settlers.  This  blessed  peace  crowned  with  suc- 
cess the  perse verir.g  efforts  of  Garaconti^,  and  brought 
the  long-deferred  answer  to  the  prayer  of  Tekakwitha's 
mother.  Onnontio  was  appeased ;  Frenchmen  and  Iro- 
quois could  now  clasp  hands,  and  the  lovers  of  peace  on 
either  side  — an  ever  increasing  party — came  boldly  for- 
"vard,  asserting  their  claim  to  be  heard,  and  holding  all 
turbulent  spirits  in  check.  There  was  nothing  to  be  lost, 
and  much  to  be  gained  on  both  sides  by  peace.  The 
French  could  now  in  rease  their  trade,  and  the  Iroquois 
were  glad  once  more  to  turn  their  arms  against  aggres- 
sive Indian  neighbors.  The  Mohegans,  or  Loups,  on 
the  Hudson,  uniting  with  those  of  New  England,  were 
growing  haughty  and  insolent  to  the  Mohawk  people, 
making  raids  on  their  hunting-grounds,  and  taking  ad- 
vantage of  their  temporary  distress  to  settle  old  scores ; 
this  trouble,  however,  was  still  a  side  issue.  It  caused 
just  uneasiness  enough  to  make  the  Mohawks  anxious 
for  the  speedy  return  of  their  deputies  from  Quebec, 
with  full  assurance  of  a  permanent  peace  with  the 
French.     All  through  the  spring  of  1667,  Tel^akwitha's 


86 


KATERI  TEKAKWITHA. 


people  were  clearing  new  corn-fields  on  the  noiJh  side 
of  the  Mohawk,  and  choosing  new  sites  for  their  castles. 
Tionnontogen,  the  capital,  claiming  their  first  share  of 
attention,  was  hastily  rebuilt  higher  up  the  river  and 
still  on  the  south  side,  being  now  a  quarter  of  a  league 
from  its  old  site.  The  populations  of  Gandawague  and 
Andagoron  were  divided ;  some  remained  at  the  old 
half-ruined  castles,  and  others  moved  across  the  river  as 
rapidly  as  they  could  build  cabins  for  themselves.  This 
they  began  to  do  "  after  the  bark  would  peel ;  "  ^  that  is, 
as  soon  as  the  season  was  far  enough  advanced  for  them 
to  make  use  of  that  all-important  material,  in  the  use  of 
which  they  were  so  expert.  The  task  of  building  a 
palisaded  Indian  castle  was  slow  and  tedious,  —  the  work 
of  many  long  n\ouths,  with  thoir  primitive  methods. 
While  they  were  in  this  transiticn  state,  the  Mohawk 
deputies,  having  agreed  on  the  terras  of  peace,  returned 
from  Quebec.  They  left  that  city  in  July,  1667,  accom- 
panied by  three  Jesuit  Fathers. 

The  story  of  the  Jesuit  Father  and  his  work  crowds 
the  pages  of  our  early  history.  Wherever  the  red  man 
plays  an  important  part,  there  close  at  hand  is  the  black- 
gown  with  his  crucifix  and  his  works  on  the  Indian  lan- 
guage, —  becoming  a  linguist  that  he  may  make  known 
to  the  Indian,  whatever  his  tribe,  the  "  good  tidings  of 
great  joy ; "  using  the  artist's  brush  that  he  may  in  some 
way  represent  to  his  neophytes  the  Christ ;  even  taxing 
his  ingenuity  in  the  invention  of  games  by  means  of 
which  to  hold  the  attention  of  the  savages  and  teach 
them  the  simpleit  laws  of  morality ;  striving  always  to 
lead    them  step  by  step  to  a  better  understanding  of 

^  See  Appendix,  Note  A,  Letter  of  June  29,  1885. 


TEKAKWITHA'S  CHRISTIAN  GUESTS. 


87 


the  duties  of  a  Christian  life.     Such  were  the  men  now 
on  their  way  to  the  Mohawk  from  Quebec. 

Earnest,  zealous,  with  a  firm  determination  to  over- 
come all  the  obstacles  before  them  in  their  spiritual 
combat  with  the  demons  of  paganism,  came  the  three 
Fathers,  Fremin,  Bruyas,  and  Pierron,  with  the  Mohawk 
deputies.  They  had  been  chosen  by  the  French  author- 
ities from  the  ever  ready  ranks  of  Jesuit  volunteers,  who 
never  lost  an  opportunity  to  gain  the  ear  of  the  red 
man.  Already  they  had  acquired  some  knowledge  of 
the  language;  Father  Fremin,  of  the  three,  understood 
it  best.  Then,  too,  it  was  well  known  by  all  that  the 
presence  of  French  blackgowns  in  the  Iroquois  country, 
sent  by  the  Governor  of  Canada,  would  be  in  itself  a 
guarantee  of  peace.  They  were  made  the  bearers  of 
presents  to  insure  them  a  welcome  in  the  Mohaw.. 
lodges.  On  their  journey  to  the  castles  they  were 
delayed  for  a  time  by  reports  that  the  forest  was  alive 
with  Mohegan  war-parties ;  but  when,  in  course  of  time, 
they  did  fall  in  with  a  band  of  warriors,  it  turned  out  to 
be  a  scouting-party  of  Mohawks,  who,  alarmed  by  the 
long  absence  of  their  deputies,  began  to  suspect  another 
French  invasion.  They  were  therefore  well  pleased  to 
see  the  missionaries,  and  willingly  led  them  from  the 
vicinity  of  Lake  George  to  the  northern  bank  of  the 
Mohawk.  There  they  crossed  tlie  river  in  canoes,  prob- 
ably from  the  place  now  occupied  by  the  De  Graff  house. 
Above  them,  on  the  crest  of  a  hill,  stood  all  that  was 
left  of  Gandawague,  the  Turtle  Castle,  where  Teka- 
kwitha  and  her  uncle  the  chief  still  dwelt.  They  had 
not  yet  moved  to  the  new  site  **  at  the  Eapids,"  near 
Fonda.     The  three  French  guests  of  the  nation  were 


88 


KATERI  TEKAKWITHA. 


conducted  up  the  steep  ascent  to  the  town  with  groat 
formality  and  many  ceremonies  of  welcome,  not  with 
the  strokes  of  iron  rods  and  the  bitter  taunts  with  which 
some  of  these  same  old  men  and  women  when  in  their 
prime  had  received  Father  Jogues  at  their  former  castle 
of  Ossernenon,  a  little  more  than  twenty  years  before. 
But  why  were  not  Fathers  Fremiu,  Bruyas,  and  Pierron 
at  once  conducted  up  the  valley  to  be  welcomed  by  the 
Bears,  and  thence  on  to  the  westward  to  be  lodged  in 
state  by  the  Wolves  at  Tionnontogen,  the  capital,  as  had 
invariably  been  the  custom  of  the  Caniengas  in  receiving 
distinguished  guests,  or  even  important  captives  ?  The 
answer  that  history  gives  is  simple  enough.  The  Fathers 
"  liappened  to  arrive  at  a  time  when  these  people  are 
accustomed  to  plunge  into  all  kinds  of  debauchery,  and 
found  no  one,  therefore,  in  a  fit  state  to  receive  them." 
A  drunken  riot  of  several  days'  duration  was  going  on 
within  the  newly  built  palisades  of  Tionnontogen.  The 
Mohawks  had  chosen  to  celebrate  in  that  way  their 
returning  prosperity. 

So  the  Fathers  were  detained  three  days  in  the  lodge  of 
Tekakwitha's  uncle  at  the  Turtle  Castle.  Chaucheti^re 
and  Cholenec,  and  all  who  have  -"written  of  Tekakwitha 
find  in  this  seemingly  simple  incident  only  one  of  many 
mystic  links  that  make  up  the  chain  of  her  Christian 
life,  —  a  sure  effect  of  a  potent  cause,  —  the  all-conquer- 
ing love  of  the  Spirit  of  God  reaching  toward  its  spirit- 
child,  though  cl  .died  in  the  humble  form  of  an  Indian 
girl.  Unknown,  and  therefore  as  yet  unloved  by  her, 
the  Great  Father  and  Source  of  our  spirit  natures  saw 
"  His  ov/n  image  and  likeness  "  expanding  pure  and  fair 
in  the  unt<'iu,Q:ht  soul  of  Tekakwitha.     All-knowing,  all- 


TEKAKWITHA'S  CHRISTIAN  GUESTS. 


89 


powerful,  planiiing  the  course  of  events  without  effort,  He 
chose  the  surest  way  and  the  aptest  time  to  make  Him- 
self known,  thus  securing  at  once  the  answer  of  love  that 
was  destined  to  lift  and  shield  from  all  blemish  this 
wondrous  opening  "Lily."  He  sent  His  messengers 
into  the  Mohawk  Valley  when  Tekakwitha  alone  of  her 
nation  was  ready  and  fit  to  receive  them.  Hers,  then, 
was  the  privilege  of  lodging  and  entertaining  them. 

At  that  time  the  Iroquois  were  thorough  pagans,  and 
practised  a  species  of  devil-worship.  They  believed  in 
Tharonya wagon,  the  "  Holder  of  the  Heavens,"  a  good 
genius  of  the  Kanonsionni,  who  bestowed  on  them  their 
hunting-grounds  and  fisheries,  —  a  harmless  deity,  to 
whom  they  were  grateful  in  a  vague  way  for  past  favors ; 
but  they  do  not  seem  to  have  worshipped  him  with  any 
formality.  They  reserved  their  sacrifices  and  solemn 
rites  for  Aireskoi,  a  demon  of  war,  whom  they  greatly 
feared.  Hiawatha,  the  "  Wampum-Seeker,"  ^  though 
sometimes  confused  with  Tharonyawagon,  was  undoubt- 
edly a  real  personage.  He  was  one  of  the  founders  of 
the  Iroquois  League  of  Nations,  which  is  called  to  this 
day  the  "  Great  Peace."  He  is  said  to  have  lived  about 
fifty  years,  as  nearly  as  can  be  reckoned,  before  the 
earliest  white  settlers  came  to  America.  His  aspirations 
and  his  teachings  prepared  the  Iroquois  to  some  extent 
for  the  reception  of  Christian  ideas,  but  the  original 
teachings  of  Hiawatha  seem  to  have  been  very  soon 


*  Or  "  Peace-Maker,"  as  wampum  was  the  emblem  and  token  of 
peace.  For  an  interesting  account  of  Hiawatha,  or  Hayenwatha,  as 
founder  of  the  League,  and  for  other  rare  and  vahiablc  information  con- 
cerning the  people  of  the  Five  Nations,  see  Hale's  Iroquois  Book  of 
Rites.  ! 


90 


KATEIU  TEKAKWITHA. 


distorted  and  strangely  mingled  with  myths.  The  League 
of  Nations  which  he  labored  to  establish,  with  the  grand 
idea  of  eventually  uniti  _  men  in  a  common  bond 

of  brotherhood  and  peace,  became  on  the  contrary,  in 
the  hands  of  the  Iroquois  chiefs  who  followed  him,  a 
great  engine  of  war,  crushing  all  tribes  that  refused  to 
come  under  its  laws.  Just  enough  of  its  original  spirit 
remained  to  cause  the  Iroquois  thoroughly  to  incorpor- 
ate and  make  one  with  themselves  the  captives  of  all 
those  peoples  whose  separate  existence  they  destroyed. 
Tharonyawagon,  Aireskoi,  and  Hiawatha  were  all 
familiar  words  in  the  ears  of  the  Mohawk  girl.  But 
Kawenuiio,  the  true  God,  ^  was  still  unknown  to  her. 

Charlevoix,  the  learned  author  of  the  "  History  of  New 
France,"  who  wrote  an  account  of  Kateri  Tekakwitha 
about  the  year  1732,  after  mentioning  the  fact  that 
"as  soon  as  she  was  able  to  work  she  undertook  the 
entire  charge  of  the  household,"  continues  thus :  — 

"The  first  knowledge  she  received  of  Christianity  was 
given  her  by  the  Jesuit  missionaries  who  were  sent  to  the 
Iroquois  nations  by  M.  de  Tracy.  They  passed  on  their  way 
through  the  town  where  she  lived,  and  lodged  in  her  cabin. 
She  was  charged  with  their  entertainment,  of  which  she 
acquitted  herself  in  a  manner  which  surprised  them.  She 
had  herself  been  struck  at  the  sight  of  them,  and  felt  in  her 
heart  strange  sentiments.  .  .  .  The  fervor  and  recoUected- 
ness  of  these  Jesuit  Fathers  at  their  prayers  inspired  her 

^  See  M.  Cuoq's  Lexique  de  la  Langue  Iroquoise.  This  word 
"Rawenniio,"  also  written  "Hawennyiu,"  came  into  use  when  Chris- 
tianity WIS  first  preached  among  the  Iroquois.  It  is  still  used  by  them 
to  designate  the  "Great  Spirit,"  or  "  Father  of  all  Men."  The  last 
part  of  the  word,  "  niio  "  or  "nyiu"  (God),  is  said  to  be  derived  from 
the  French  word  *'  Dieu." 


TEKAKVVITHA'S  CHRISTIAN  GUESTS. 


91 


with  the  desire  to  pray  with  them  ;  this  desire  she  expressed 
to  them ;  indeed  they  quickly  divined  it  from  her  actions, 
and  instructed  her  in  the  great  truths  of  Christianity  as 
well  as  their  short  stay  in  the  town  permitted,  and  quitted 
her  with  a  regret  fully  reciprocated  on  her  part." 

There  are  those,  as  we  have  said,  who  believe  that  the 
prayer  of  Tekakwitha's  dying  mother  had  guided  the 
steps  of  these  missionaries  straight  to  the  lodge  of  her 
child,  and  left  them  there  three  days  to  be  waited  on 
and  cared  for  by  the  shy  but  capable  little  Mohawk 
housekeeper,  the  niece  of  the  chief  at  Gandawague. 
His  people,  as  we  already  know,  were  away  on  a  de- 
bauch at  Tionnontogen,  —  a  revel  too  disgraceful  for  the 
admission  of  guests  whom  they  wished  to  honor.  The 
Mohawks  must  have  been  hard  pushed  indeed  when 
they  handed  over  the  envoys  of  the  Canadian  Gov- 
ernor whom  they  were  anxious  just  then  to  conciliate, 
to  the  care  of  a  mere  child,  even  though  she  were  high 
in  rank;  but  Tekakwitha's  uncle  knew  she  could  be 
trusted  to  do  her  part  well.  How  well  she  did  it  Cho- 
lenec  tells  us  in  the  following  words :  — 

"  She  was  charged  with  the  task  of  lodging  the  mission- 
aries and  attending  to  their  wants.  The  modesty  and  sweet- 
ness with  which  she  acquitted  herself  of  this  duty  touched 
her  new  guests ;  while  she  on  her  part  was  struck  with  their 
affable  manners,  their  regularity  in  prayer,  and  the  other 
exercises  into  which  they  divided  the  day." 

Had  they  remained  longer  in  the  village,  she  would 
probably  have  asked  for  baptism. 

As  it  was,  she  stole  silently  out  of  the  lodge  in  the 
dusk  of  evening  to  bring  water  for  the  simple  Indian 


92 


KATERI  TEKAKWITHA. 


repast  she  was  preparing  for  her  guests,  and  all  the 
while  her  thought  was  alive  with  God,  —  the  God  she 
had  never  known,  the  God  of  the  pale-face  and  of  the 
Mohawk  as  well  (for  this  much  they  had  told  her  in 
their  broken  uttemnce  of  her  own  language) ;  he  was 
the  God,  too,  of  their  Mohegan  enemies.  Here,  indeed, ' 
was  a  new  idea,  to  the  Mohawk  girl.  She  had  heard 
her  people  mention  the  God  of  the  French,  no  doubt, 
and  had  wondered  if  he  were  kind  like  Tharonyawagon 
or  cruel  like  Aireskoi ;  but  this  God  whom  the  black- 
gowns  told  her  of,  was  not  their  Lord  and  "  Master  of 
Life  "  any  more  than  hers.  He  was  the  God  of  all  men, 
whether  they  worshipped  him  or  not,  —  of  pale-face  and 
redskin,  of  Mohawk  and  Mohegan.  He  loved  them  all 
with  a  father's  love,  —  alas!  Tekakwitha  knew  what 
that  meant,  if  only  from  observation  and  from  the  very 
lack  of  it  in  her  own  life.  This  Rawenniio,  this  true 
God,  was  everywhere ;  he  could  hear  the  whispered 
prayer  of  the  blackgown  there  in  the  lodge,  and  he 
could  speak  to  her  inmost  heart  even  if  she  were  quite 
alone  in  the  forest.  How  she  was  stirred  at  the  thought ! 
"  Will  he  speak  to  me  now  ? "  she  said.  **  Does  he  know 
I  am  thinking  of  him  ? "  She  stopped  at  the  foot  of  a 
great  tree,  poising  her  jug  on  her  shoulder,  and  listened 
with  innocent  simplicity.  "  God  of  the  blackgown  !  God 
of  my  mother !  Rawenniio ! "  *  was  the  cry  of  her  heart,  — 
"  speak  to  me,  here  in  the  forest,  —  speak  to  me,  if  it  is 
true  what  the  blackgown  says !  "  Lifting  her  hand  and 
her  eyes,  she  looked  up  through  the  branches  of  the 
giant  tree,  far  beyond  what  her  dim  eyes  saw,  far  as 
her  simple  thought  could  reach;  and  though  Teka- 
kwitha heard  no  audible  voice  in  the  forest  answering 


RAWENNIIO. 


98 


to  her  new-found  cry,  there  was  a  dim  but  rapturous 
hope  in  her  heart,  cheering  with  happy  omen  her  bud- 
ding faith  and  her  growing  love  for  something  more 
than  the  world  of  Tharouya wagon  could  give  her, — 
something  more  than  fruitful  corn-fields,  sunshine  on 
the  running  water  of  the  Mohawks,  a  strong,  true  brave 
to  love  her,  and  the  Happy  Hunting-Grounds  beyond. 
They  could  not  be  much  fairer,  after  all,  than  were  the 
hunting-grounds  of  her  nation  at  Saratoga,  where  Father 
Jogues  had  cut  a  cross  deep  into  the  bark  of  a  tree, 
and  had  almost  perished  with  hunger  because  he  would 
not  eat  the  meat  that  was  offered  to  Aireskoi.  Teka- 
kwitha  was  not  long  in  choosing  between  Aireskoi  and 
Rawenniio. 

While  her  mind  was  dwelling  on  such  thoughts 
as  these,  she  must  have  sought  out  the  ravine  near 
the  Turtle  Village  where  Isaac  Jogues  had  buried  his 
friend  K^nd  Goupil.  This  young  martyr  was  killed,  as 
we  have  said,  for  making  the  sign  of  the  cross  on  an 
Indian  child.  She  may  have  knelt  to  pray  on  the  very 
spot  where  Jogues  himself  was  tomahawked  at  the  door 
of  the  Bear  Chiefs  deserted  lodge.  There  she  could  ask 
Kawenniio  most  fervently  for  strength  of  will  to  follow 
the  gleam  of  light  that  beckoned  to  her.  The  Mohawks 
of  Gandawague  had  not  forgotten  these  places  so  near 
at  hand,  nor  how  it  had  all  happened.  The  Fathers 
Fremin,  Bruyas,  and  Pierron,  during  their  stay  in  the 
lodge  with  Tekakwitha,  thought  often  of  Jogues,  and 
must  have  mentioned  his  name  in  her  presence,  as  they 
afterwards  did  in  their  journal  j  ^   then,  to  be  sure,  Te- 

^  See  "Early  Chapters  of  Mohawk  History,"  no.  xv.,  by  Dr.  Hawley, 
of  the  Cayuga  County  Historical  Society,  printed  in  the  "Auburn 


94 


KATEKI  TEKAKWITHA. 


gonhatsihongo  would  know  of  the  murdered  blackgown, 
30  Tekakwitha  could  not  fail  to  learn  his  story.  She 
probably  knew  it  already,  but  she  thought  of  it  now 
as  she  never  had  done  before.  Surely  that  first  of  the 
blackgowns  who  came  to  their  village  had  something 
important  to  tell  them.  Why  else  had  he  laid  down 
his  life  by  coming  among  them  a  second  and  even  a 
third  time  after  his  cruel  captivity  ?  Why  else  had  he 
exerted  himself  to  learn  their  language  ?  The  voice  of 
Ondessonk's  blood  cried  out  to  her  from  the  ground,  and 
besought  her  to  hear  what  these  others  said  who  came 
to  her  now  with  his  name  on  their  lips,  and  the  name 
of  a  greater  than  he,  — of  the  One  who  was  nailed  to  a 
cross,  whose  image  they  carried.  A  host  of  questions 
rose  to  her  lips  when  she  saw  them  again,  but  she  had 
neither  time  nor  courage  to  utter  them.  Only  three 
days,  and  the  blackgowns  were  gone.  Tekakwitha  was 
left  alone  once  more  with  her  aunts  and  her  uncle,  who 
had  received  these  guests  not  from  love,  but  policy. 

During  their  short  visit  an  alarming  incident  had  oc- 
curred. A  band  of  Mohegans,  dashing  down  upon  the 
village,  had  scalped  a  wretched  squaw  at  the  very  gates. 
"  Fremin  was  one  of  the  first  to  hasten  to  her,  eager  to 
save  a  soul  where  life  was  in  so  great  peril;  but  she 
spurned  his  offers.  Four  times  she  turned  away  in 
scorn ; "  but  the  patient  zeal  of  the  missionary  won  her 
at  last,  and  she  died  a  Christian. 

There  was  another  squaw  in  the  town  who  had  asked 
for  baptism,  an  Iroquois  woman  of  rank.     We  are  not 

Advertiser,"  and  also  to  be  issued  in  book  form.  These  "  Early  Chap- 
ters '  consist  chiefly  of  translations  from  the  Jesuit  "Relations,"  with 
valuable  notes  and  comments. 


RAWENNIIO. 


95 


told  whether  this  was  Tegonhatsihongo,  or  some  other, 
though  we  know  that  she  did  in  time  become  a  Chris- 
tian. To  test  this  woman's  sincerity,  Father  Fremin 
gave  her  the  thankless,  unpopular  task  of  calling  to 
prayer,  with  a  little  bell,  the  Huron  and  Algonquin 
captives  at  Gandawague,  who  were  already  Christians. 
She  did  not  shrink  from  this  ordeal,  but  still  her  bap- 
tism was  deferred  till  the  missionaries  should  finish 
their  embassy  and  return  again  to  the  town.  In  the 
mean  time  she  wearied  of  their  prolonged  delay,  and  fol- 
lowed them  to  Tionnontogen,  gaining  from  them  there 
the  necessary  instruction  for  receiving  the  sacrament. 
The  young  Tekakwitha,  on  the  contrary,  either  through 
natural  timidity  or  by  the  express  command  of  her 
uucle  (we  know  not  which,  most  likely  both),  waited 
with  sealed  lips  for  eight  long  years.  During  all  that 
time  she  gave  no  sign  or  token,  that  has  ever  been  re- 
corded, of  a  wish  to  become  a  Christian ;  and  yet  the 
missionaries  thenceforth  were  at  work  continuously  in 
one  or  another  of  the  Mohawk  villages.  Let  us,  then, 
follow  the  hurrying  course  of  events  in  which  the  life 
of  Tekakwitha  was  involved  during  these  eight  years 
of  dim  but  dawning  light,  not  forgetting  that  the  seed 
which  the  Fathers  had  scattered  in  passing  lay  hidden 
yet  treasured  deep  in  the  innermost  heart  of  the  Mo- 
hawk maiden.  -  --^'  ' 


96 


KATElil  TEKAKWITHA. 


CHAPTER  IX. 

f 

CAUGHNAWAGA     ON    THE     MOHAWK.  —  FATHERS     FREMIN 

AND   PIERRON. 

AFTER  Tekakwitha  had  lodged  Fatbers  Fremin, 
Bruyas,  and  Pierron  for  three  days  at  Ganda- 
wague,  on  tlie  bank  of  Auries  Creek,  they  went  to  the 
castle  of  Tionnontogen,  which  it  must  be  remembered 
had  been  hastily  rebuilt  some  little  distance  west  of  its 
former  site  near  the  Nose,  though  still  on  the  south 
side  of  the  river.  There,  when  the  pagan  festival  and 
debauchery  was  over,  a  grand  public  reception  of  these 
ambassadors  took  place.  The  people  of  all  the  Mohawk 
villages  were  assembled  for  the  occasion,  Tekakwitha 
probably  among  them.  In  di-  i  time,  after  a  most  cere- 
monious welcome,  Fremin  rose  to  address  them.  To 
render  his  speech  to  the  nation  more  impressive,  he  set 
up  in  their  midst  a  great  pole  forty  or  fifty  feet  in 
height,  from  the  top  of  which  a  wampum  belt  was  sus- 
pended. He  then  declared,  on  the  part  of  Onnontio,  that 
in  like  manner  would  hang  the  first  Iroquois  who  should 
come  to  kill  a  Frenchman  or  any  one  of  their  allies.  At 
this  all  the  Mohawks  —  men,  women,  and  cliildren  — 
bowed  their  heads  in  silent  awe,  not  venturing  to  look  at 
such  an  extraordinary  gift,  nor  to  speak,  until  the  most  ac- 
complished of  their  orators,  having  recovered  his  senses, 
rose  and  went  through  all  imaginable  mimicries  to  show 


FATHERS  FREMIN  AND   PIERRON. 


97 


RS     FREMIN 


his  astonishment.  As  if  ignorant  of  its  meaning,  he 
gesticulated  and  declaimed  in  the  liveliest  manner, 
though  a  man  of  more  than  sixty  years  of  age.  Then 
discovering  its  true  significance,  he  seized  his  throat 
"  with  both  hands  in  a  frightful  way,  grasping  it  tightly 
to  represent  and  at  the  same  time  impress  upon  the 
multitude  about  him  the  horror  of  this  kind  of  death. 
After  he  had  spoken,  and  at  length,  with  a  surprising 
eloquence,  exhibiting  flashes  of  wit  by  no  means  com- 
mon, he  finished,"  as  the  leading  ambassador-priest  tells 
us,  "by  delivering  up  the  captives  we  demanded,  and 
giving  us  the  choice  of  the  place  where  we  would  build 
our  chapel,  in  the  erection  of  which  they  proposed  to 
go  to  work  with  all  despatch.  They,  moreover,  deliv- 
ered up  to  us  a  Frenchman  whom  they  had  held  cap- 
tive for  some  time,  and  promised  us  the  liberty  of 
twelve  Algonquins,  partly  of  the  nation  of  the  Nez 
Percys,  partly  of  that  of  the  Outaouacs  [Ottawas]." 

Thus  at  Tionnontogen  the  labors  of  Father  Fremin 
began.  He  was  left  quite  alone  among  the  Mohawks  for 
nearly  a  year,  at  the  mission  of  St.  Mary's  as  it  was 
henceforth  called.  He  struggled  earnestly  during  that 
time  to  maintain  peace  and  establish  Christianity.  His 
companion,  Bruyas  (whose  Mohawk  dictionary  is  ex- 
ceedingly valuable  to  students  of  the  Indian  language), 
soon  went  west  to  the  Oneidas,  among  whom,  little  by 
little,  he  learned  the  Oneida  dialect.  Pierron,  on  the 
other  hand,  after  a  short  stay  with  Fremin,  bent  his 
steps  eastward  to  Schenectady.  He  visited  the  English 
and  Dutch  at  Albany  to  renew  the  friendly  intercourse 
of  former  days ;  and  then  this  messenger  of  peace  in 
the  early  part  of  the  year  1G68,  travelled  back  over  the 


98 


KATERI  TEKAKWITHA. 


great  Mohawk  war-trail,  leading  northward.  He  re- 
turned to  Quebec  to  report  to  Governor  de  Courselle 
the  progress  of  the  embassy. 

Tremin,  left  entirely  to  his  own  devices  in  the  Mo- 
hawk Valley,  gathered  together  the  captive  Christian 
Hurons,  and  then  went  steadily  on,  preaching,  teaching, 
and  baptizing.  Once  when  the  young  warriors  were 
torturing  an  Ottawa  captive  and  preparing  to  burn  him, 
contrary  to  the  articles  of  peace,  the  Father  by  frantic 
efforts  succeeded  in  saving  him ;  but  it  was  only  by 
dint  of  rushing  through  the  streets  of  the  village  with 
cries,  threats,  and  entreaties.  They  could  not  withstand 
iiis  zeal.  He  scattered  the  assembled  crowd.  He  called 
down  the  vengeance  of  Eawenniio  and  Oniiontio  upon 
their  castle  of  Tionnontogen,  if  they  persisted  in  thus 
breaking  the  peace.  The  older  men,  roused  at  last  by 
his  words  and  actions,  put  a  stop  to  the  outrage.  The 
unhappy  victim  was  rescued  from  a  fiery  death,  but  he 
fell  into  a  lingering  fever  brought  on  by  the  fright  and 
the  sufferings  he  had  endured.  In  course  of  time  he 
died,  but  it  was  not  till  he  had  been  fully  instructed 
and  baptized  by  the  courageous  Father,  who  thus  had 
the  gratification  of  saving  both  body  and  soul. 

On  the  7th  of  October,  1668,  Pierron  returned  from 
his  journey  to  Quebec,  and  again  passed  throuph  the 
lower  Mohawk  villages  on  his  way  to  the  bark  chapel 
of  St.  Mary's,  which  had  been  erected  at  Tionnontogen 
during  his  absence.  If  Tekakwitha  saw  her  former 
guest  at  that  time,  it  was  only  as  one  among  a  group  of 
Mohawk  villagers  who  watched  the  missionary  as  he 
passed  through  the  streets  of  the  Turtle  Castle.  He 
was  hurrying  on  to  meet  and  to  replace  Father  Fremin. 


FATHERS  FREMIN  AND  PIERRON. 


99 


This  spirited  and  eloquent  founder  of  the  mission  now 
went  westward  beyond  Bruyas  at  Oneida,  in  order  to 
make  a  missionary  opening  among  the  Senecas,  who 
also  desired  a  blackgown.  This  left  Father  Pierron 
alone  in  his  turn  in  charge  of  the  Mohawk  mission. 
His  graphic  letters  to  his  superiors  in  Canada  during 
the  next  few  years  give  many  a  vivid  picture  of  what 
was  transpiring  at  that  time  in  the  valley. 

He  was  something  of  an  artist.  Before  he  succeeded 
in  mastering  the  language,  he  spent  much  of  his  time 
in  painting.  He  found  that  his  pictures  stimulated  the 
curiosity  of  the  Mohawks.  In  their  efforts  to  get  at 
the  meaning  of  them  and  to  explain  them  to  one 
another,  they  learned,  without  realizing  it,  the  very 
things  he  wanted  to  teach  them;  while  he,  by  listen- 
ing to  their  explanations,  quickly  acquired  their  lan- 
guage. As  the  blackgown's  pictures  were  much  talked 
about  in  the  Mohawk  villages  at  this  time,  and  must 
have  influenced  the  minds  of  Tekakwitha  and  her  rela- 
tives, it  will  be  worth  while  to  give  Pierron's  descrip- 
tion of  one  of  his  own  productions.  "Among  these 
representations  I  have  made,"  he  says,  "there  is  one 
contrasting  a  good  with  a  miserable  death.  What  led 
me  to  make  this  was  that  I  saw  the  old  men  and  the 
old  women  would  stop  their  ears  with  their  fingers  the 
moment  I  began  to  speak  to  them  of  God,  and  would 
say  to  me,  'I  do  not  hear.'  I  have  therefore  repre- 
sented on  one  side  of  my  picture  a  Christian  who  dies 
a  saintly  death,  with  the  hands  joined  as  of  one  holding 
the  cross  and  his  rosary ;  then  his  soul  is  carried  by  an 
angel  to  heaven  and  the  blessed  spirits  appear  awaiting 

it.  On  the  other  side,  I  have  put,  lower  down,^a  woman 

\ . 

eiBLlOTHECA 


/ 


Cttaviens\^^ 


100 


KATERI  TEKAKWITHA. 


broken  with  age,  who  is  dying,  and  unwilling  to  listen 
to  a  missionary  Father  who  points  her  to  paradise ;  she 
holds  both  ears  closed  with  her  fingers ;  but  a  demon 
from  hell  seizes  her  arms  and  hands,  and  himself  puts 
his  fingers  in  the  ears  of  the  dying  woman.  Her  soul 
is  carried  by  three  demons;  and  an  angel  who  comes 
out  of  a  cloud,  sword  in  hand,  hurls  them  into  the 
bottomless  pit.  This  representation,"  he  continues,  "  has 
furnished  me  an  occasion  to  speak  of  the  immortality 
of  our  souls,  and  of  the  good  and  the  bad  of  the  other 
life ;  and  when  they  once  catch  the  import  of  my 
picture,  no  one  presumes  to  say  any  more,  '  I  do  not 
hear.' " 

The  "  Eelation  "  of  the  same  year  ^  tells  us  that  Father 
Pierron  accompanied  this  saintly  skill  with  severe  labors 
making  regularly  each  month  a  visitation  of  the  seven 
large  villages,  over  a  space  of  seven  and  a  half  leagues 
in  extent,  in  order  that  no  infant  or  adult  sick  person 
should  die  without  receiving  baptism. 

Father  Boniface  now  arrived  at  Quebec  from  France, 
and  was  immediately  selected  to  go  to  the  Mohawk 
Valley  to  second  Pierron's  zeal.  We  learn  further,  from 
the  "  Eelation,"  that  a  bitter  strife  was  then  in  progress : 
"  The  war  [between  the  Iroquois  and  the  nine  nations  of 
the  Loups]  humbles  them  by  the  loss  of  their  people ; 
but  by  preventing  their  permanent  stay  in  one  place, 
it  also  multiplies  obstacles  to  the  conversion  of  the 
warriors,  who  divide  up  into  numerous  bands  to  go  singly 
against  the  enemy.  The  Agniers  [Mohawks]  and  the 
Loups  [Mohegans]  have  brought  the  war  even  close  to 

^  An  English  translation  of  this  "Relation"  is  given  in  the  "Early 
Chapters  of  Mohawk  History,"  by  Dr.  Hawley. 


FATHERF.  FREMIN  AND  PIERUON. 


101 


New  Orange ;  and  when  taken  captive  they  burn  and  eat 
one  another."  The  Mohegaus  and  their  allies  had  certain 
advantages  over  the  Mohawks.  They  were  more  numer- 
ous; then,  too,  they  were  a  roving  people,  difficult  to 
attack,  whereas  the  Mohawks  lived  in  villages  and  had 
permanent  homes.  These  last,  in  order  to  defend  them- 
selves, took  care  thoroughly  to  fortify  the  castles  they 
were  then  building  on  the  north  side  of  the  Mohawk 
Eiver.  As  they  seem  to  have  had  seven  villages  at  this 
time,  which  is  an  unusual  number,  it  is  probable  that 
they  either  had  not  entirely  abandoned  their  old  sites,  or 
else  had  recently  added  several  villages  of  captives. 

It  was  while  affairs  were  still  in  this  unsettled  con- 
dition that  Tekakwitha  went  to  live  on  the  north  bank 
of  the  Mohawk  Eiver,  near  the  Cayudutta  Creek  at 
Caughnawaga,  or  Fonda,  a  few  miles  west  of  her  earlier 
home.  The  French  writers  continued  for  some  time  after 
this  to  call  the  new  castle  of  the  Turtles  on  the  north 
bank  by  its  old  name  of  Gandawague ;  ^  to  prevent  confu- 
sion, however,  we  will  henceforth  call  it  Caughnawaga, 
meaning  "At  the  Eapids."  That  name  still  clings  to  a  part 
of  the  present  town  of  Fonda.  The  rapids  of  the  Mohawk 
still  ripple  there  as  of  old  under  the  sharp-cut  hill  where,  as 
proved  by  relics  and  historic  references,  the  once  famous 
castle  stood.  The  Indians  who  went  forth  later  from 
this  Caughnawaga  in  the  Mohawk  Valley  to  Canada, 
carried  with  them  the  familiar  word.  Settling  down 
beside  the  great  rapids  of  the  St.  Lawrence  Eiver,  the 
sound  of  rushing  water  boomed  louder  than  before  in 
their  ears,  and  the  name  Caughnawaga  grew  into  his- 
tory there,  as  well  as  here.     But   there  it   is   still  a 

^  See  Appendix,  Note  B. 


102 


KATERI  TEKAKWITHA. 


living  name,  and  is  passed  from  mouth  to  mouth  as 
the  well-known  home  of  half  the  Canienga  race;  for 
Caughnawaga  in  Canada  holds  to-day  that  part  of  the 
Mohawk  nation  which  in  the  wranglings  of  the  white 
men — that  is  to  say,  the  old  French  and  Indian 
wars — sided  with  the  French.  Brantford,  also  in  Canada, 
contains  the  other  half  of  the  same  nation,  —  the  de- 
scendants of  Sir  William  Johnson's  Mohawk  followers, 
who  were  stanch  friends  of  the  English.  To  us  Amer- 
icans, falling  heir  to  their  lands,  these  Mohawks  have 
left  no  living  trace  of  themselves,  though  some  of  their 
brothers,  the  Onondagas  and  Senecas,  still  dwell  in  our 
midst.  The  Mohawks  have  gone  from  us,  indeed,  leaving 
us  only  a  memory,  all  inwrought  in  a  thick  array  of 
Indian  names.  Let  us  try  at  least  to  understand  and  to 
preserve  these  names,  in  honor  of  the  brave  race  that  once 
peopled  our  hills  and  valleys,  our  forests  and  streams. 

In  the  Mohawk  Valley,  side  by  side  with  the  name  of 
Fonda,  which  comes  to  us  from  the  days  of  the  early 
white  settlers,  there  lingers  the  still  older  name  of 
Caughnawaga,  which  is  dusky  with  the  shadows  of  two 
hundred  years,  and  even  more.  The  mere  name  in  par- 
tial use  there  at  the  present  day  has  served  to  throw  some 
'  light  on  the  hill  and  the  spring  near  the  Cayudutta,  — 
enough,  at  least,  to  have  called  to  our  minds  a  vision  of 
Mohawk  girls  with  their  water-jugs,  and  to  point  in  a 
misty  way  to  the  almost  forgotten  home  of  the  Lily  of 
the  Mohawks.  It  is  owing,  however,  to  long,  careful, 
critical  research,  and  not  to  surmise,  that  the  haze  of  , 
many  years  has  been  cleared  away  at  last  from  the  actual 
site  of  Caughnawaga  Castle.  The  map  of  Gen.  John  S. 
Clark   (page  38)   gives   its   position  relative  to  other 


'^w^- 


mouth  as 
I  race;  for 
)art  of  the 
the  white 
ad    Indian 
in  Canada, 
—  the  de- 
:  followers, 
>  us  Amer- 
iwks  have 
le  of  their 
i^ell  in  our 
3d,  leaving 
k  array  of 
tnd  and  to 
!  that  once 
jtreams. 
e  name  of 
the  early- 
name  of 

N8  of  two 

le  in  par- 
irow  some 
idutta,  — 
vision  of 
oint  in  a 
3  Lily  of 
I,  careful, 
!  haze  of 
he  actual 
.  John  S. 
to  other 


v> 


o 
3 

r  "^ 

O      "i. 


i\ 


V 


FATHERS  FREMIN  AND  PIERRON. 


103 


IT2J,. 


Q) 


eft 


1-^        u 


CO 


v> 


Mohawk  villages.  The  plan  here  given,  which  was 
drawn  by  Eev.  C.  A.  Walworth,  shows  more  especially 
where  this  Indian  fortress  stood  in  reference  to  Fonda, 
on  what  are  now  called  the  "  Sand  Flats,"  west  of  the 
Cayudutta  Creek.  The  spring  which  supplied  the 
Mohawks  with  water  is  seen,  distinctly  marked  in  its 
cove,  half-way  down  the  hill  from  the  castle,  towards 
the  Cayudutta.  With  this  plan  before  us  it  is  needless 
here  to  repeat  the  details  of  this  locality  already  given  in 
the  chapter  entitled  "  Tekakwitha's  Spring."  In  our  open- 
ing pages  we  journeyed  all  the  way  up  the  Mohdwk  Val- 
ley from  Albany,  with  here  and  there  a  passing  glimpse 
at  the  scenery,  till  we  reached  the  castle  site  at  Fonda, 
which  was  then  fully  described.  Since  that  time  we 
have  travelled  together  through  the  highways  and  iu  the 
byways  of  history  over  about  thirteen  years  of  Teka- 
kwitha's life.  Here  we  are  again  at  Caughnawaga ;  and 
nov/  that  we  are  following  up  the  course  of  events  in 
regular  order  from  the  birth  of  Tekakwitha,  we  find  that 
she  also  has  but  recently  arrived  here,  having  just  come 
to  her  new  home  from  Gandawague.  She  can  scarcely 
be  called  a  child  any  longer,  since  she  takes  upon  her- 
self so  much  of  the  household  care,  and  yet  she  is  quite 
young.  Her  life  is  a  busy  one.  She  ha.«  taken  an  active 
part  with  the  women  of  her  family  and  their  neighbors 
in  building  the  new  bark  house  which  they  occupy 
within  the  enclosure  of  palisades  at  Caughnawaga.  Now, 
at  last,  they  are  quite  comfortable. 

This  is  the  way  the  Mohawks  were  accustomed  to 
build  their  permanent  lodges.  They  first  took  saplings, 
and  planted  two  rows  of  them  firmly  in  the  ground. 
Then  they  bent  the  tops  of  them  over  across  the  inter- 


104 


KATElil  TEKAKWITUA. 


veiling  space,  and  tied  them  together.  The  shape  of  the 
house  when  finished  was  not  unlike  the  top  of  an  aiii- 
bulaiice  wagon.  These  arched  ribs  were  supported  and 
held  in  place  by  poles  put  in  horizontally  across  the 
house,  near  the  top.  The  whole  was  then  neatly 
covered  with  square,  overlapping  pieces  of  bark,  held  • 
in  place  by  poles  that  were  tied  down  over  them. 
The  holes  in  the  roof  for  chimneys  and  windows  were 
not  forgotten,  nor  the  loose  pieces  of  bark  to  })ull 
over  them  in  case  of  rain.  The  Jesuits  often  found 
these  cabins  smoky  and  dark,  —  a  severe  test  of  their 
patience  when  engaged  in  literary  pursuits,  or  even  in 
reading  their  breviaries ;  but  for  the  Mohawks,  who  had 
no  such  tastes,  they  were  good  enough. 

When  the  house  was  finished  on  which  Tekakwitha 
worked  with  her  aunts  and  her  neighbors,  it  made  a 
secure  shelter  for  a  score  of  families,  all  lodged  under 
the  same  roof  and  all  on  one  floor.  That  floor  was  the 
bare  ground.  When  the  dwelling  was  fitted  up  into 
compartments  on  either  side,  with  spaces  down  the 
centre  for  fires  alternating  with  spaces  for  family  gather- 
ings at  meal-time;  when  the  matrons  had  assigned  to 
each  and  everv  member  of  the  household  certain  lodpje- 
seats  ;  when  mats  of  rushes  had  been  prepared,  and 
robes  of  skins  were  in  their  places  for  bed-clothes  on 
bunks  along  the  sides  of  the  house;  when  plenty  of 
dried  corn  and  smoked  meat  hurg  from  the  ridge-poles 
of  the  roof  for  instant  use ;  when  the  heavy  wooden 
mortar  and  pestle  were  made  and  stood  ready  for  pound- 
ing the  corn ;  when  nice  little  dishes  of  bark  and 
wooden,  bowls  were  at  hand,  while  tucked  away  in 
corners  were  baskets  of  wampum  beads  all  ready  to 


I'h 


FATUEltS   FUEMIN   AND   PIEKIION. 


105 


be  strung  into  belts  at  the  proper  time,  —  when  all 
tliese  things  were  in  order,  then  at  last,  after  the 
move  from  Gandawague  on  Auries  Creek,  Tekakwitha 
felt  free  to  rest  and  breathe  easily.  Then  she  might 
glance  leisurely  at  the  patch  of  sunlight  falling  on 
the  floor  of  the  lodge  through  the  doorway  at  the  far 
<ind,  and  decide  in  her  own  mind  how  much  time  she 
had  before  the  next  meal  was  to  be  prepared.  Per- 
liaps  she  would  go  out  to  take  a  look  at  the  strong  new 
palisade  that  her  uncle  and  the  warriors  liad  planned  so 
carefully  for  defence  against  tiie  dreaded  Mohegans ;  or 
she  may  have  preferred  to  sit  quietly  by  the  spring  for 
a  while  in  the  beautiful  little  cove.  Being  so  near  the 
castle,  it  was  comparatively  safe  from  the  lurking 
enemy,  who  might  attack  them  at  any  time. 

Wentworth  Greenhalgh,  an  Englishman,  who  went 
from  Albany  to  Caughnawaga  in  1677,  thus  describes 
the  castle  :  "  Cahaniaga  is  double  stockadoed  round ; 
has  four  forts  [ports  ?]  about  four  foot  wide  apiece ; 
conteyns  about  twenty-four  houses,  and  is  situated 
upon  the  edge  of  an  hill,  about  a  bow  shott  from  the 
river  side."  He  then  gives  the  situation  and  size  of 
the  other  Mohawk  towns  at  that  time,  and  closes  his 
remarks  by  stating  that  their  corn  grew  close  by  the 
river.  The  Mohawks  chose  the  flats  or  river-bottoms 
for  corn-fields  because  they  were  fertile,  and  besides, 
they  were  natural  openings,  with  no  trees  to  be  cut 
down  and  cleared  away. 

Much  of  Tekakwitha's  time  at  certain  seasons  of  the 
year  was  spent  in  these  corn-fields  ;  and  she  must  have 
witnessed,  if  not  taken  part  in,  some  of  the  exciting 
scenes  described  by  Pierron,  who  was  then  making  his 


106 


KATERl  TEKAKWITHA. 


periodical  rounds  through  the  Mohawk  villages.  He 
frequently  gives  incidents  of  Mohawk  women  who  were 
waylaid  and  scalped  or  captured  by  desultory  bands  of 
Mohegaiis  and  other  tribes  with  whom  they  were  at 
war.  The  constant  fear  of  death  that  overhung  them 
gave  to  the  minds  of  these  Mohawk  squaws  a  serious 
turn,  and  made  them  more  willing  than  they  would 
otherwise  have  been  to  listen  to  the  warning  words  of 
the  blackgown.  More  than  one  of  them,  haunted 
perhaps  by  the  remembrance  of  his  pictures  and  his 
morality  games,  which  were  no  less  ingenious  for 
gaining  their  attention,  came  and  asked  for  baptism. 
Pierron  succeeded  also  in  rousing  the  chiefs  to  a  sense 
of  the  degradation  into  which  the  constant  purchase  of 
brandy  and  rum  at  Albany  was  sinking  them.  He 
reiiiinded  them  that  when  once  under  its  influence 
they  were  in  no  condition  to  repel  the  attacks  either 
of  Satan  or  the  Mohegans.  Both  he  and  Fremin  had 
themselves  been  sufferers  during  the  drunken  riots  of 
the  Indians.  While  the  two  Fathers  were  together  at 
Tionnontogen,  they  wrote:  — 

"  It  seems  sometimes  as  if  the  whole  village  had  run  mad, 
so  great  is  the  license  they  take  when  they  give  up  to  drink- 
ing. They  have  hurled  firebrands  at  our  heads ;  they  have 
thrown  our  papers  into  the  fire  ;  they  have  broken  open  our 
chapel ;  they  have  often  threatened  us  with  death  ;  and 
during  the  three  or  four  days  that  these  debaucheries  last, 
and  which  recur  with  frequency,  w^e  must  suffer  a  thousand 
insults  without  complaint,  without  food  or  sleep.  In  their 
fury  they  upset  everything  that  comes  in  their  way,  and 
even  butcher  one  another,  not  sparing  relative,  friend,  coun- 


FATHERS  FREMIN  AND  PIERRON. 


107 


tryman,  nor  stranger.  These  things  are  carried  to  such 
excess  that  the  place  seems  to  us  no  longer  tenable ;  but  we 
shall  leave  it  only  with  life.  .  .  .  When  the  storm  is  over, 
we  are  left  to  go  on  with  our  duties  quite  peaceably." 

This  state  of  things  continued  for  some  time,  as  did 
also  the  raids  of  their  enemies.  It  was  in  the  midst  of 
such  bristling  savage  thorns  as  these  that  the  Lily  of  the 
Mohawks  grew  up  from  childhood  into  womanhood. 
In  her  new  home  at  Caughnawaga,  during  these  stormy 
times  she  lived  a  sweet,  pure  life,  all  uncontaminated. 
At  last  the  Mohawk  chiefs,  won  by  Pierron's  reiterated 
arguments,  began  to  realize  that  they  had  among  them, 
in  intoxicating  drink,  "a  foreign  demon  more  to  be 
dreaded  than  those  they  worship  in  their  dreams." 
They  were  induced  to  take  measures  against  this  excess 
in  public  council,  "  and,  advised  by  Father  Pierron  that 
the  most  effectual  means  would  be  themselves  to  make 
their  appeal  to  the  Governor-General  of  Manhattan, 
the  more  prominent  among  them  presented  a  petition 
which  they  had  drawn  for  the  purpose."  This  is  the 
answer  which  the  Governor  gave  to  the  request  of 
the  Mohawks  and  the  letter  of  the  Father  which  ac- 
companied it :  — 

Father,  —  By  your  last,  I  am  informed  of  your  complaint, 
which  is  seconded  by  that  of  the  Iroquois  chiefs,  the  Sachems, 
the  Indians,  as  appears  more  openly  by  their  petition  en- 
closed in  yours,  respecting  the  large  quantity  of  liquors  that 
certain  ones  of  Albany  have  taken  the  liberty  to  sell  to  the 
Indians;  as  a  consequence,  that  great  excesses  are  com- 
mitted by  them,  and  the  worst  is  feared  unless  we  prevent 
it.     In  response,  know  that  I  have  taken,  and  will  continue 


108 


KATEKI  TEKAKWITHA. 


to  take,  all  possible  care,  under  the  severest  penalties,  to 
restrain  and  oppose  the  furnishing  any  excess  to  the  Indians. 
And  I  am  delighted  to  see  such  virtuous  thoughts  proceed 
from  heathens,  to  the  shame  of  many  Christians ;  but  this 
must  be  attributed  to  your  pious  instructions,  for,  well  versed 
in  strict  discipline,  you  have  shown  them  the  way  of  morti- 
fication both  by  your  precepts  and  practice. 

Your  very  humble  and  affectionate  servant, 

Francis  Lovelace. 
At  Fort  James,  18tli  of  Nov.  1668. 

Fremin  and  Pierroii,  during  the  two  years  1668  and 
1669,  baptized  one  hundred  and  fifty-one  Indians,  of 
which  more  than  half  were  children  or  aged  persons  who 
died  shortly  after  baptism.     Says  the  "  Eelation  " :  — 

"  This  should  be  considered  a  sufficiently  abundant  har- 
vest in  a  waste  land,  and  we  may  liope  for  much  from  such 
beginnings.  We  owe,  under  God,  the  birth  of  this  flourish- 
ing church  to  the  death  and  blood  of  the  Reverend  Father 
Jogues.  He  shed  it  at  the  very  region  where  the  new  Chris- 
tian church  begins  to  arise ;  and  it  seems  as  though  we  are 
to  see  verified  in  our  days,  in  his  person,  the  beautiful 
words  of  Tertullian  :  *  The  blood  of  martyrs  is  the  seed  of 
Christians.'  " 


That  Pierron  was  fired  with  the  spirit  of  Jogues,  who 
founded  this  Mohawk  mission  in  his  blood,  is  proved  by 
the  following  words,  which  he  wrote  in  a  moment  of 


discouragement :  — 


"  I  have  attacked  drunkenness  and  lewdness,  which  are 
divinities  of  the  country,  so  madly  are  these  people  devoted 
to  them.  I  have  combated  these  vices.  ...  I  have  em- 
ployed gentleness  and  vigor,  threats  and  entreaties,  labors 


FATHERS  FREMIN  AND  PIERRON. 


109 


and  tears,  to  build  up  this  new  church  and  to  convert  these 
poor  savages.  There  remains  nothing  more  than  to  shed 
my  blood  for  their  salvation,  that  which  I  long  for  with  all 
the  desires  of  my  heart.  But  after  all,  I  have  not  yet  ob- 
served in  them  those  marked  amendments  which  the  Holy 
Spirit  effects  in  those  of  the  heathen  whom  he  would  put  in 
the  number  of  the  faithful." 


110 


KATERI  TEKAKWITHA. 


CHAPTER  X.  V,     • 

THE  MOHEGANS  ATTACK  THE  NEW  CASTLE. — BATTLE  OF 
KINAQUARIONES.  —  THE  FEAST  OF  THE  DEAD. 


IN  the  year  1669,  in  one  of  the  long  bark-houses  at 
Caughnawaga  on  a  summer  morning  before  the 
dawn,  Tekakwitha  is  turning  uneasily  in  her  sleep. 
Suddenly  her  aunt  springs  up  beside  her  and  speaks  in 
a  startled  voice.  In  an  instant  all  in  the  lodge  are  on 
the  alert.  Sharp,  wild  cries  are  heard;  bullets  pierce 
the  stout  palisade,  and  come  whizzing  through  the 
bark  sides  of  the  new  house.  The  warriors,  roused  from 
sleep,  seize  their  nearest  weapons,  be  they  guns,  war- 
clubs,  tomahawks,  or  arrows.  A  hurried  word  to  the 
women,  a  loud  whoop,  a  few  bounding  steps,  and  they 
are  on  the  platform  of  the  palisade  hurling  defiance  at 
an  assaulting  army  of  Mohegans.  Before  them  are  hun- 
dreds of  the  foe  in  war-paint  and  feathers,  led  by  a  stout 
man  of  middle  age, — the  wise  and  gallant  Chickatabutt, 
the  great  sachem  of  the  Massachusetts.  His  bearing 
makes  him  conspicuous  among  a  score  of  famous  saga- 
mores who  a?e  leading  the  assault.  In  the  motley  ranks 
that  follow  are  Hudson  River  Indians,  mingled  with  the 
red-skin  neighbors  of  the  Puritans,  grim  old  warriors  of 
the  Massachusetts  tribe.  There  are  also  Narragansett 
braves  and  other  New  England  Indians,  —  all  united  in 
a  desperate  attempt  to  crush  the  Mohawks,  and  thus 


THE  MOHEGAN  AITACK. 


Ill 


break  in  through  tlie  eastern  door  of  the  Long  House 
of  the  Five  Nations.  The  assailants  seek,  now  by  open 
attack  and  now  by  strategy,  to  dislodge  the  defenders 
of  Caughnawaga  from  their  lofty  scaffolds,  and  to  fire 
the  palisade.  Four  Mohawks  drop  from  their  places 
dead,  and  two  are  wounded ;  but  the  Mohegans  make 
no  perceptible  headway  against  the  defensive  works 
of  the  Castle.  The  struggle  continues  with  unabated 
fury.  Among  those  who  fall  on  the  side  of  the  en- 
emy are  pupils  of  the  English  missionary  Eliot,  who 
know  something  of  the  Bible  which  he  has  translated 
for  them.  Five  of  these  converts  to  Puritanism  are  en- 
gaged in  this  expedition,  of  whom  but  one  escapes  with 
his  life.  They  too,  like  the  ever  increasing  neophytes 
of  Pierron,  are  called  "praying  Indians."  Their  chief 
Chickatabutt  —  or  Josiah,  as  he  is  often  called  —  was 
himself  a  "praying  Indian"  once.  That  was  when  he 
lived  with  his  pious  uncle  Kuchamakin,  one  of  Eliot's 
favorite  pupils.  "  He  kept  the  Sabbath  several  years," 
says  Gookin ;  "  but  after  turned  apostate,  and  for  several 
years  last  past  separated  from  the  praying  Indians,  and 
was  but  a  back  friend  to  religion."  Indeed  the  English, 
who  had  a  good  opinion  of  him  in  his  early  days,  now 
thought  him  "a  very  vitious  person,"  though  all  ac- 
knowledged he  was  as  brave  as  brave  could  be. 

The  Puritans  had  tried  in  vain  to  dissuade  their  Indian 
neighbors  from  accompanying  this  chief  on  his  adven- 
turous march  to  the  Mohawk  Valley.  In  spite  of  every 
drawback,  however,  Chickatabutt,  whose  name  means 
*'  A-house-afire,"  had  succeeded  in  bringing  his  army  all 
the  way  from  the  vicinity  of  Boston  to  the  castle  of 
Caughnawaga.     After  they  were  joined  by  their  allies. 


112 


KATERI  TEKAKWITHA. 


they  numbered  six  or  seven  hundred  men.^  True,  they 
had  spent  much  of  their  ammunition  on  the  march,  — 
"  shooting  away  their  powder  in  the  air,  .  .  .  boasting, 
vapouring,  and  prating  of  their  valour,"  at  the  Indian 
villages  where  they  had  stopped  for  foraging  purposes. 
It  was  their  consequent  lack  of  ammunition  which  de- 
termined them  to  carry  the  Mohawk  Castle,  if  possible, 
by  assault.  But  the  brave  Canieugas,  or  "  People  of  the 
Flint,"  though  taken  by  surprise  in  their  sleep,  were 
quick  to  grapple  with  the  daring  Mohegans,  and  fought 
like  panthers.  They  were  not  to  be  easily  overcome,  by 
any  roving  Indian  foe,  in  defence  of  their  women  and 
their  homes.  T'  j  squaws  of  Caughuawaga,  with  the 
well-known  courage  of  their  race,  realized  their  perilous 
situation  at  the  first  alarm,  and  were  "arming  them- 
selves with  knives  and  defensive  weapons  in  case  a 
breach  should  be  made."  The  youtha  of  the  village 
were,  many  of  them,  fighting  their  first  important  battle 
on  this  occasion.  The  sight  of  the  Mohawk  women  and 
young  girls,  arming  themselves  as  best  they  could  to 
resist  the  Mohegan  attack,  was  in  itself  an  irresistible 
appeal  to  their  tribesmen  to  exert  themselves  to  the  ut- 
most in  defending  them  against  the  well-known  horrors 
of  captivity,  which  would  undoubtedly  come  upon  them 
if  the  castle  fell  into  the  hands  of  the  enemy.  Many  a 
young  brave  was  nerved  to  desperate  feats  of  valor  on 
that  morning  and  during  the  days  that  followed.  Begin- 
ning with  the  sudden  attack  at  dawn,  the  struggle  con- 
tinued for  a  long  time  with  uncertain  issue.     News  was 

^  This  is  the  number  given  by  Gookin,  who  was  an  Indian  agent 
and  magistrate  of  the  Massachusetts  Colony  at  the  time  of  this  expedi- 
tion.    Pierron  in  liis  account  mentions  only  three  hundred. 


THE  MOHEGAN  ATTACK. 


113 


carried  to  Tionnontogen  that  the  whole  country  was  lost; 
that  Caughnawaga  was  besieged  by  ;  q  army  of  Mohe- 
gans ;  that  all  the  youth  had  already  fallen,  and  perhaps 
Gandagaro,  the  adjacent  fort,  was  in  extremity.  These 
reports,  though  exaggerated,  caused  the  Mohawk  war- 
riors of  the  other  castles  to  gather  as  fast  as  possible 
at  Caughnawaga.  Even  had  they  been  all  there  at  the 
very  first,  they  would  still  have  been  fewer  in  numbers 
than  the  enemy ;  but  before  the  sun  was  high,  enough 
of  them  had  assembled  to  warrant  a  sally  on  the  foe. 
Father  Pierron  was  now  at  the  castle,  and  a  witness  of 
the  stirring  events  taking  place  there.  Tekakwitha,  too, 
was  taking  her  part  among  the  young  girls,  whose  fate 
now  hung  in  the  balance.  The  missionary  thus  describes 
what  followed :  — 

"By  eight  o'clock  in  the  morning  our  warriors  without 
confusion  promptly  arrayed  themselves  with  all  they  have  of 
greatest  value,  as  is  their  custom  in  such  encounters,  and 
with  no  other  leader  than  their  own  courage  went  out  in 
full  force  against  the  enemy.  I  was  with  the  first  to  go 
to  see  if,  amid  the  carnage  about  the  palisades  of  the  village, 
where  so  many  unbelieving  souls  would  perish,  I  might  not 
be  able  to  save  some  one.  On  our  arrival,  we  heard  only 
cries  of  lamentation  over  the  death  of  the  bravest  of  the 
village.  The  enemy  had  retired  after  two  hours  of  most 
obstinate  fighting  on  both  sides.  There  was  but  a  single 
warrior  of  the  Loups  [Mohegans]  left  on  the  ground ;  and  I 
saw  that  a  Barbarian,  after  cutting  off"  his  hands  and  feet, 
had  flayed  him,  and  was  stripping  the  flesh  from  the  bones 
for  a  hateful  repast." 

This  was  to  honor  Aireskoi !  Tekakwitha,  ever  help- 
ful and  ready  to  assist  others,  would  probably  be  where 


114 


KATERI  TEKAKWITHA. 


she  was  most  needed  at  that  time,  —  with  the  bereaved 
women  who  were  seeking  their  dead,  and  with  those 
who  ministered  to  the  wounded.  No  heart  so  quick  as 
hers  to  turn  with  loathing  from  the  hideous  human  sac- 
rifice that  was  being  prepared  outside  the  castle  walls. 
With  the  good  deeds  of  the  blackgown  Pierron  hourly 
before  her,  and  the  sound  of  his  voice  often  in  her  ears, 
— for  this  missionary  could  doctor  as  well  as  preach,^ — 
she  must  have  had  constantly  in  her  mind  the  thought 
of  Eawenniio  during  this  time  of  peril  and  anxiety, 
and  would  not  fail  to  call  in  spirit  on  the  God  of  the 
Christians  for  assistance  against  the  foe. 

The  Mohegan  army  sat  down  before  the  castle,  besieg- 
ing it  for  some  days  without  effect,  though  there  was 
much  firing  back  and  forth.  The  provisions  they  had 
brought  with  them  were  about  exhausted  and  their 
munition  well  spent.  Some  of  their  people  were  sick, 
and  they  saw  the  impossibility  of  getting  the  stronghold 
by  assault.  So  they  broke  up  the  siege,  to  the  great 
relief  of  the  imprisoned  Mohawks,  and  retreated  twenty 
miles  in  the  direction  of  the  Dutch  settlements.  This 
brought  them  to  Kinaquariones,^  now  called  Towereune, 
a  steep  rocky  hill  on  the  north  side  of  the  Mohawk 
River.  It  is  just  above  Hoffman's  Ferry,  nine  English 
or  three  Dutch  miles  west  of  Schenectady;  there  they 
temporarily  entrenched  themselves.  The  Mohawks,  who 
did  not  know  of  this  camp,  though  secure  for  the  time 


1  Pierron  had  ridiculed  the  practices  of  the  sorcerers  and  medicine- 
men so  effectually  that  they  no  longer  attempted  to  use  their  charms 
and  spells  in  his  presence. 

2  See  note  of  J.  S.  Clark  in  «'  Early  Chapters  of  Mohawk  History," 
by  Dr.  Hawley  (no.  xx.,  as  printed  in  the  "  Auburn  Advertiser  "). 


^HE  MOHEGAN  ATTACK. 


115 


being  in  their  castle,  felt  that  in  any  case  no  time  should 
be  lost  in  following  up  the  enemy  as  soon  as  they  could 
make  the  necessary  preparation.     The  women  of  Caugh- 
nawaga,  having  laid  aside  their  weapons,  began  at  once 
to  assist  the  warriors  in  making  ready  the  supply  of 
meal  which  according  to  custom  was  to  be  carried  on 
the  war-path.     This  was  soon  done,  as  they  had  but  to 
add  a  little   maple-sugar  or  other  seasoning  to   the 
pounded  corn,  which  they  had  already  twice  charred  or 
dried  for  use  on  just  such  expeditions.     The  warriors  of 
the  Mohawk  nation  were  now  all  assembled  to  go  in 
pursuit  of  the  Mohegans.     Every  man  was  fully  armed 
^nd  equipped,  and  their  deerskin  pockets  were  well  filled 
with  the  crushed  corn.     They  put  themselves  under  the 
leadership  of  the  brave  warrior  Kryn,  surnamed  the 
"Great  Mohawk."    His  home  was  at  Caughnawaga,  and 
liis  valor  and  good  management  on  this  expedition  won 
for  him  a  new  title,  that  of  "Conqueror  of  the  Mohe- 
gans."    He  and  his  fellow  tribesmen  now  hastily  bade 
adieu  to  their  families,  who,  together  with  the  black- 
gown  Pierron,  were  to  remain  at  the  castle ;  then  they 
embarked  in   canoes  on  the  Mohawk,  and   aided  by 
the  force  of  the  current  soon  disappeared  around  the 
great  bend  of  the  river  in  the  direction  of  old  Osserne- 
non  on  the  route  to  the  pale-face  settlements.     Anxious 
eyes  and  thoughts  followed  them.     The  bravest  of  two 
warlike  races  were  now  likely  at  any  moment  to  meet 
in  a  decisive  conflict,  and  who  dare  foretell  the  result  ? 
Not  Tekakwitha,  who  waited  in  silence  and  concern  ; 
nor  her  more  voluble  companions,  whose  anxiety  took 
the  form  of  restlessness.     Having  all  done  their  share 
in  defending  the  casiie,  they  could  now  only  watch  and 


116 


KATEIII  TEKAKWITHA. 


wait,  looking  often  in  the  direction  of  the  vanished 
braves,  a-^d  hoping  for  news  of  the  expedition  from 
chance  stragglers.  In  the  mean-time  the  women  were 
free  to  go  back  and  forth  to  the  spring,  to  care  for  the 
wounded,  and  to  prepare  the  bodies  of  the  dead  for 
burial. 

The  day  after  the  departure  of  the  warriors  there  were 
rumors  of  a  desperate  battle  in  progress  about  twenty 
miles  away ;  and  on  the  following  day  at  three  o'clock 
in  the  afternoon,  came  certain  news  of  victory.  It  was 
a  great  triumph  for  the  Mohawks  or  Caniengas,  bra- 
vest of  the  bold  Kanonsionni.  Chickatabutt,  the  sachem 
of  the  Massachusetts,  was  slain.  The  noblest  of  the  Mo- 
hegan  warriors  fell  at  his  side.  Those  who  escaped  fled 
away  to  their  distant  kindred  humbled  and  ashamed, 
with  lamentations  and  mourning  for  the  loss  of  most 
of  their  chief  men.  The  Mohawks  were  greatly  elated. 
The  gloom  that  hung  over  Caughnawaga  was  changed 
to  glad  excitement.  \11  prepared  to  welcome  home  the 
heroes  of  the  battle  of  Kinaquariones.  Father  Pierron 
started  at  once  and  alone  in  the  direction  of  the  battle- 
field to  visit  the  wounded.  He  wished  also  to  manifest 
to  the  warriors  his  interest  in  their  victory.  He  arrived 
on  the  spot  before  nightfall.  The  warriors  were  glad  to 
see  him,  and  eager  to  relate  all  the  particulars  of  the 
fight.  This  proved  to  be  the  last  great  battle  between 
the  Mohawks  and  the  Mohegans.  Its  deeds  of  valor 
were  told  and  retold  for  many  a  day  at  the  Turtle  Village 
and  in  Tekakwitha's  hearing  with  all  the  usual  boast- 
fulness  of  the  Indian.  Pierron  wrote  a  full  account  of 
all  that  happened  from  the  time  the  Mohawk  war-party 
set  out  from  the  castle  in  their  canoes  till  they  returned 


THE  MOHEGAN  ATTACK. 


117 


to  their  homes  in  triumph, 
words :  — 


It  is  here  given  in  his  own 


"  Night  overtaking  them  [the  Mohawks]  in  their  pur- 
suit, they  sent  in  advance  certain  of  their  number  in  quest 
of  the  enemy,  and  quietly  to  discover  the  place  where  he 
was  encamped.  As  the  scouts  came  within  sight  of  the 
spot,  desiring  a  better  view  of  the  situation,  they  drew  still 
nearer.  But  notwithstanding  their  great  caution,  one  of 
the  Loups  on  guard  close  by,  hearing  a  noise,  gave  the 
customary  challenge,  Koue,  koue  (this  is  the  *  Whv  comes 
there?'  of  the  savages);  as  there  was  no  response  and  he 
saw  nothing,  he  did  not  deem  it  necessary  to  give  the 
alarm. 

From  the  report  given  by  the  spies  on  their  return  of  the 
cc  idition  of  the  enemy,  it  was  determined  not  to  attack  him 
in  his  lodging-place,  where  he  appeared  too  well  entrenched, 
but  to  prepare  an  ambush  on  the  route  it  was  believed  he 
would  take.  In  the  execution  of  this  plan,  the  Iroquois 
made  a  wide  detour  to  lay  their  ambuscade  in  a  cragged 
and  most  advantageous  pass  which  commanded  the  only 
route  in  the  direction  of  the  Hollanders.  In  the  morning 
the  Loups  decamped;  and  as  they  marched  in  single  file, 
after  the  Indian  custom,  twelve  of  them  fell  unexpectedly 
into  the  ann'»uscade.  A  shower  of  balls  of  which  they  were 
all  at  once  made  aware,  immediately  put  to  flight  those 
that  the  casualty  had  spared.  Frightful  cries  at  once  rang 
through  the  forest,  and  the  Loups  rallied  at  the  same  place 
where  they  had  encamped.  The  Iroquois  pursued  them 
with  vigor.  On  overtaking  them,  they  made  a  fierce  as- 
sault. The  Loups  at  first  made  a  stout  resistance ;  but  the 
cowardice  of  some  among  them  forcing  the  main  body  to 
recede  before  the  fury  of  the  Iroquois,  ten  of  the  whole 
band  made  a  stand  within  their  works  to  defend  themselves 


118 


KATERI  TEKAKVVITHA. 


unto  death.  This  jew  entrenchment  greatly  harassed  our 
Agtiies  [Mohawks]  but  as  they  are  an  indefatigable  and 
brave  people,  they  did  not  lose  courage  nor  the  hope  of 
driving  out  the  enemy;  and  to  succeed  in  this  with  the 
least  peril,  they  made  use  of  an  old  tree,  which  they  found 
there,  and  which  they  carried  in  front  of  them  for  protec- 
tion. This  they  were  able  to  do,  instead  of  going  up  one 
by  one  to  the  place  where  the  enemy  was  fortified.  Their 
skill  however  did  not  avail  them ;  for  notwithstanding  this 
device,  the  Loups  did  not  omit  to  open  a  heavy  fire  from 
all  sides,  killing  and  wounding  a  number  of  our  people  ;  and 
the  fight  without  doubt  would  have  been  still  more  disas- 
trous if  night  had  not  terminated  it.  Our  Indians  captured 
at  the  outset  four  women  of  the  twenty-four  who  accom- 
panied the  expedition,  and  six  men  subsequently  in  the  heat 
of  the  combat. 

The  next  morning  as  they  were  ready  to  renew  the  attack, 
they  found  that  the  enemy  had  made  their  escape  during 
the  nightj  and  that  they  were  left  masters  of  the  battle-field. 
The  victors,  following  the  custom  of  the  savages,  toma- 
hawked and  scalped  the  Loups  left  on  the  place,  and  then 
took  care  to  burj-^  those  of  their  own  people  who  had  been 
slain  in  the  fight." 

The  Mohawks  declared  that  nearly  a  hundred  war- 
riors on  the  side  of  the  enemy  had  perished,  either  by 
the  sword  in  the  fray  or  by  water  in  flight.  "  This  was 
probably  an  exaggeration,"  continues  Pierron,  "  as  only 
nineteen  scalps  were  secured."  ^  According  to  the  story 
of  the  Mohegan  captives,  they  lost  fifty  men  on  their 
side,  thirteen  falling  on  the  field  of  battle ;  while  they 
killed  altogether  nearly  forty  of  the  Mohawks. 

1  Gookin  says  of  the  Mohegans  :  "About  fifty  of  their  chief  men, 
they  confess,  were  slain  in  this  fight ;  but  I  suppose  more." 


I 


THE  MOHEGAN  ATTACK. 


119 


rieiTon  thus  describes  the  triumphal  march  back  to 
Caughnawaga  from  the  field  of  action :  — 

"  We  left  two  days  after  the  combat,  in  company  with  a 
large  number,  both  those  who  had  taken  part  in  the  fight 
and  those  who  had  come  to  look  on.  The  victors  bore 
the  scalps  well  painted,  at  the  end  of  long  batons  made  to 
support  their  trophies.  The  captives,  divided  into  several 
bands,  marched  with  singing ;  and  as  I  perceived  that  one 
of  the  women  had  a  sick  infant  which  she  carried  at  the 
breast,  I  thought  I  would  do  well  to  baptize  it,  seeing  it 
was  about  to  die." 

The  blackgown  accordingly  took  occasion  to  approach 
the  mother  as  they  were  crossing  a  stream,  caught  up  a 
handful  of  v  iter,  and  saying  the  short  baptismal  words, 
poured  it  on  the  little  head,  which  soon  drooped  in 
death.  He  had  already  instructed  some  of  the  captives, 
and  in  the  course  of  a  few  days  all  of  them  asked  for 
baptism.  On  first  reaching  the  castle,  the  Mohegan 
prisoners  of  war  were  received  and  tortured  in  the  usual 
manner.  Pierron  could  do  nothing  for  them  while  the 
heat  of  passion  and  enmity  toward  the  victims  lasted ; 
but  watching  his  chance  he  saw  that  they  were  left 
alone  for  a  time  on  the  torture  scaffold,  before  being 
killed,  surrounded  still  by  the  ghastly  scalps  of  their 
companions.  He  at  once  led  them  down  from  the  hate- 
ful platform,  and  took  them  into  a  cabin  near  by,  to 
prepare  them,  if  possible,  for  a  Christian  death.  While 
he  was  speaking  to  them  earnestly  of  their  salvation, 
some  of  the  Iroquois  came  and  stood  near,  saying  to 
one  another,  "  Do  you  see  how  he  loves  our  enemies  ? " 
Some  among  them  added,  "  He  ought  to  leave  them  to 


120 


KATERI  TEKAKWITHA. 


burn  in  hell,  —  people  who  have  done  us  so  much  evil." 
Pierron,  overhearing  this,  turned  about,  and  seeing  that 
a  crowd  of  the  villagers  had  assembled,  caught  up  the 
words  of  the  discontented  Mohawks,  and  taking  them 
for  his  text,  explained  so  well  and  so  forcibly  the  teach- 
ing of  Christ  on  the  Mount,  that  in  a  little  while  the 
Indians  who  had  gathered  about  him  were  all  of  one 
mind,  and  declared  that  he  did  well  to  teach  the  cap- 
tives. They  no  longer  interfered  with  his  self-imposed 
task,  but  gave  him  ample  time  to  instruct  them.  Before 
the  doomed  Mohegans  v,  ere  finally  put  to  death,  they  all 
received  baptism;  among  them,  we  are  told,  was  "one 
of  the  bravest  and  most  celebrated  warriors  of  that  na- 
tion, who  in  the  combat  had  slain  with  his  own  hand 
several  Iroquois."  Submitting  to  Pierron's  influence, 
the  fierce  Mohawks  did  not  grudge  even  to  this  M'arrior 
■♦v^iatever  happiness  he  might  be  able  to  secure,  through 
the  Mackgown's  ministrations,  in  anotlier  world.  Little 
by  little  tliese  Mohawks  were  veering  round  in  the  di- 
rection of  Chris-ianity,  under  the  firm  and  steady  but 
gentle  guidance  of  their  devoted  missionary.  Vhether 
or  not  they  were  willing  to  listen,  his  stirring  voice 
still  rang  in  their  ears ;  and  whether  or  not  they  realized 
the  fact,  it  was  certainly  true  that  he  was  treated  every 
day  with  more  and  more  of  respect  and  trust. 

The  next  important  event  that  took  place  at  Caughna- 
waga  was  the  Feast  of  the  Dead.  Here  again,  though 
Tekakwitha  was  certainly  present  and  must  have  known 
all  that  was  going  on,  her  biographers  have  given  no 
account  of  it.  Pierron,  however,  has  taken  care  to  write 
out  a  full  description  of  this  great  feast;  it  occurred 
only  once  in  ten  years.     He,  of  course,  in  his  important 


fV 


THE  FEAST  OF  THE  DEAD. 


121 


position  as  the  representative  among  them  both  of 
Christianity  and  of  his  French  countrymen,  deals  only 
with  what  concerned  the  whole  Mohawk  nation.  He 
had  little  or  no  time  to  note  the  changes  that  were 
taking  place  in  the  young  Tekakwitha;  no  word  had 
passed  between  the  two  since  his  return  from  Quebec. 
If  she  had  aught  to  say  to  him,  she  was  forbidden  to 
say  it.  Likely  enough  he  did  not  even  recognize  her 
when  he  saw  her,  though  he  may  have  remembered  the 
appearance  of  a  little  maiden  who  some  years  before 
had  lodged  him  at  Gandawague. 

We  who  have  followed  the  course  of  her  life  more 
closely,  can  easily  single  out  Tekakwitha  from  the 
crowd  that  has  gathered  to  witness  the  strange  cere- 
monies that  are  taking  place  in  the  woods  not  far  from 
the  castle.  The  bones  of  all  the  friends  and  relations 
of  these  people  who  have  died  within  tlie  last  ten  years 
have  been  carefully  and  reverently  cleaned,  scraped,  and 
collected  together  to  be  deposited  in  a  common  pit  pre- 
pared for  their  reception.  The  best  and  richest  of  beaver- 
skins  and  other  furs  are  freely  brought  forward,  that  the 
pit  may  be  lined  with  their  beautiful  warm  surfaces. 
It  is  at  night,  amid  the  wailing  chants  of  the  women 
and  the  flaming  of  torches,  that  the  relics  of  the  dead, 
with  many  a  last  caressing  touch,  are  deposited  in  the 
great  pit;  they  are  encased  in  separate  robes  with 
precious  gifts.  There  are  many  tragic  demonstrations 
of  grief.  A  weird,  pathetic  scene  it  is ;  and  it  makes  a 
strange  and  lasting  impression  on  the  minds  of  the 
young  people  who  witness  it  for  the  first  time.  After 
the  pit  has  been  filled  and  covered  over,  the  women  are 
to  be  seen  trudging  back  and  forth  to  the  village  with 


y 


122 


KATERI  TEKAKWITHA. 


hampers  of  food,  to  be  deposited  on  the  gigantic  grave 
for  the  use  of  their  departed  friends.  It  is  only  after 
the  Feast  of  the  Dead  is  over  that  the  soul  is  supposed 
to  take  its  final  journey  to  the  spirit-land.  Previous  to 
this  celebration  they  believe  that  it  hovers  near  the 
body,  which  they  expose  on  a  bark  scaffold,  or  else  put 
in  a  sitting  posture  in  a  temporary  grave  covered  lightly 
with  bark  or  twigs. 

During  the  progress  of  this  feast  quite  a  dispute 
arises  among  the  assembled  chiefs  concerning  the 
treatment  received  by  Pierron.  He  has  been  cor- 
dially invited  to  be  present,  and  now  stands  among  the 
dignitaries  of  the  Mohawk  nation  in  company  with 
Tekakwitha's  uncle  and  other  chiefs.  The  blackgown 
lets  no  part  of  the  ceremony  Cbcape  his  notice.  Distin- 
guished guests  from  Oneida  and  Onondaga  have  placed 
themselves  in  separate  groups,  according  to  custom. 
An  Onondaga  chief  has  risen  to  make  a  speech.  Near 
enougli  to  see  and  hear  what  is  going  on  are  the  women 
of  Caughnawaga,  who  so  lately  took  part  in  the  defence 
of  the  castle.  Tekakwitha's  blanket  partly  conceals  her 
face,  but  she  is  quite  as  richly  dressed  as  the  other 
young  squaws.  What  she  does  not  see  or  hear  directly 
she  can  quickly  gather  from  the  talk  of  those  about  her. 
When  tlie  Onondaga  has  finished  speaking,  the  Mohawk 
chiefs  recount  in  turn  the  leading  superstitions  and 
fables  of  the  nation ;  they  are  well  known  already  to 
most  of  the  people,  who  only  half  listen  to  what  is  be- 
ing said.  Presently  there  is  a  stir  among  the  Mohawk 
dignitaries,  which  centres  tlie  attention  of  all  within 
earshot  on  the  group.  Pierron,  it  seems,  has  ceased  to 
be  a  silent  listener  to  what  passes.     He  begins  in  his 


i 


THE  FEAST  OF  THE  DEAD. 


123 


turn  to  tell  fables,  giving  them  here  and  there  an  ex- 
tremely ridiculous   turn.      In  the   midst   of  it  he   is 
abruptly  ordered  by  one  of  the   chiefs  to   be  silent. 
All  are  now  eager  to  get  at  the  truth  of  what  has 
occurred.     Some  loudly  upbraid  the  chief  for  his  dis- 
courtesy ;  others  bitterly  accuse  Pierron  of  an  untimely 
interference  with  their  customs.     They  say  that  he  has 
been  openly  ridiculing  their  beliefs;   his  mouth  must 
be  stopped  at  once.     But  Pierron,  knowing  full  well  his 
influence  with  the  people,  and  judiciously  appealing  to 
their  love  of  fair  play,  boldly  addresses  the  offending 
chief  in  these  words,  now  distinctly  heard  by  the  lis- 
tening throng:    "Dost  thou  know,  indeed,  that  thou 
hast  given  me  the  keenest  affront  I  could  have  re- 
ceived ?    But  who  art  thou  to  order  me  to  be  silent, 
and  am  I  here  to  obey  thee  ?     If  I  had  treated  thee 
after  this  sort  at  Quebec,  wouldst  thou  not  have  had 
cause  to  complain ;    but  in  what  have  I  spoken  evil, 
that  my  mouth  should  be  closed  ?    And  if  I  speak  the 
truth,  why  art  thou  not  willing  to  hear  ? "     The  chief 
replied  that  it  was  their  custom  on  these  occasions  to 
keep  up  their  fables.     Pierron  stoutly  rejoined :  "  It  is 
your  custom  to  get  intoxicated ;  honestly,  is  it  a  good 
custom,  and  ought  I  to  approve  it  ?     It  is  your  custom 
to  violate  every  law  of  reason,  and  to  live  as  the  beasts ; 
think  you  it  is  not  my  duty  to  reprove  you  for  all  these 
vices  ?    And  yet  you  impose  silence  upon  me  when  I 
would  speak  to  you.     Is  this  reasonable  ?  "     As  Pierron 
and  the  chief  could  come  to  no  agreement,  the  black- 
gown  withdrew  from  among  the  Mohawks  when  the  sing- 
ing began,  and  took  his  place  in  the  group  of  Onondaga 
guests,  who  received  him  with  marked  respect. 


Y 


124 


KATERI  TEKAKWITHA. 


The  ceremony  lasted  five  hours.  When  it  was  over 
Pierron  returned  at  once  to  Caughnawaga  village,  leav- 
ing the  Mohawks  still  in  the  forest  on  the  spot  where 
the  solemnity  was  conducted.  A  rumor  was  circulated 
there  to  the  effect  that  the  blackgown  meant  to  return 
to  Quebec.  It  was  not  long  befor*^  the  brusque  Mohawk 
chief  who  had  given  offence  came  to  him  in  the  village 
to  offer  an  apology  for  his  conduct,  saying :  "  My 
brother,  up  to  this  hour  we  have  acted  toward  each 
other  as  the  two  best  friends  in  the  world."  Then 
placing  his  hand  on  his  heart,  he  added:  "Tell  me 
then,  frankly,  in  what  humor  is  thy  soul?  They  say 
that  thou  goest  to  Quebec,  and  will  no  more  come  to 
live  with  us.  If  this  be  so,  I  implore  thee  not  to  get 
us  into  difficulty  with  Onnontio ;  for  this  would  bring 
trouble  upon  thyself,  if  so  many,  both  old  and  young, 
who  greatly  love  and  honor  thee,  should  for  this  reason 
receive  ill-treatment.  Tell  me,  then,  what  is  in  thy 
heart,  and  what  are  thy  sentiments  ? " 

Pierron,  in  a  grave  and  serious  manner  seldom  as- 
sumed by  him,  replied:  "It  has  been  told  thee  that 
I  have  an  irritated  mind  and  a  heart  full  of  grief.  This 
is  true,  and  thou  knowest  well  that  thou  art  the  cause ; 
thou  hast  treated  me  with  the  greatest  indignity.  Thou 
hast  even  presumed  to  impose  silence  when  I  would 
speak  of  the  faith,  which  is  tlr  thing  of  all  else,  as  thou 
art  not  ignorant,  I  have  most  at  heart.  Did  it  not  con- 
fuse thee  to  see  me  so  well  received  by  the  Onondagas, 
whom  I  did  not  know,  driven  out  by  those  who  pro- 
fessed to  be  our  friends?" 

After  listening  patiently  till  he  was  through,  the 
chief  said  with  earnestness :  "  My  brother,  I  see  what 


?V 


THE  FEAST  OF  THE  DEAD. 


125 


is  at  the  bottom  of  this  quarrel ;  it  is  that  we  are  not 
yet  Christians.  But  if  thou  wilt  leave  this  important 
affair  to  me,  I  promise  thee  success.  This  is  what  thou 
must  do:  First  convoke  a  council,  and  then  having 
given  three  belts  to  our  three  families,  at  each  present 
speak  out  thy  mind.  After  this,  leave  me  to  act,  and  I 
trust  all  will  go  well." 

All  did  go  well,  to  the  great  delight  of  Fa^licr  Pier- 
ron.  The  old  chief,  who  was  high  in  authority,  went  to 
work  so  energetically,  sending  his  nephews  out  in  every 
direction,  that  he  soon  assembled  all  the  grandees  of  the 
Mohawk  nation  in  the  cabin  of  Pierrou.  The  black- 
gown  did  indeed  speak  out  his  mind  with  such  decided 
effect  that  his  words  were  received  with  loud  cries  of 
applause.  He  threw  down  a  fathom  of  wampum,  say- 
ing :  "  Agni^,  my  brother,  if  it  is  true  that  thou  art  will- 
ing to  hear  me,  there  is  my  voice,  which  warns  thee  and 
entreats  thee  M'hoUy  to  renounce  Agreskoue,  and  never 
speak  to  him,  but  to  adore  the  true  God  and  follow  His 
law." 

He  threw  down  a  second  fathom  of  wampum,  to  oblige 
the  medicine  men  no  more  to  invoke  demons  for  the  cure 
of  diseases,  but  to  use  natural  remedies.  Again  and 
again  the  speaker  was  applauded ;  even  the  medicine  men 
who  were  present  in  the  assembly  showed  their  g  od 
will  on  this  occasion  The  last  present  to  destroy  the 
superstition  of  the  dances  was  received  with  no  less 
acclamation  than  the  other  two.  It  was  Pierron's 
moment  of  triumph,  the  reward  of  his  unceasing 
efforts  in  their  behalf !  The  whole  Mohawk  nation 
seemed  ready  to  do  his  will.  The  council  which  met 
some  days  after,  included  the  delegation  from  Onondaga. 


/■ 


126 


KATERI  TEKAKWITHA. 


These  distinguished  strangers  had  just  returned  from  the 
visit  they  made  to  the  Dutch  after  taking  part  in  the 
Feast  of  the  Dead. 

Garaconti^,  the  chief  of  the  Onondagas,  himself  soon 
to  become  a  Christian,  now  raised  his  powerful  voice  in 
support  of  Pierron,  saying  to  the  people,  "  Take  his  word, 
for  he  has  sacrificed  all  for  you."  The  blackgown 
triumphed  at  last.  The  sorcerers  of  the  village  cast 
their  turtle-shell  rattles  into  the  fire,  the  women  no 
longer  called  in  the  medicine  men  to  cure  their  diseases, 
no  dances  were  allowed  which  were  not  approved  by 
Pierron,  and  the  oyanders  (or  nobles)  brought  their  youth 
in  crowds  to  the  chapel  to  be  instructed.  What  more 
could  the  blackgown  wish  ?  Alas !  he  knew  the  Indians  too 
well ;  and  he  adds  in  the  moment  of  his  success,  "  Their 
natural  inconstancy  still  divides  my  heart  between  fear 
and  joy." 

So  far  as  Tekakwitha  was  concerned,  no  fear  as  yet 
disturbed  the  calm  content  of  her  spirit.  The  Lily  of 
the  Mohawks,  quite  unnoticed  in  the  retirement  of  her 
lodge,  was  taking  note  of  all  these  things,  and  was  wax- 
ing fairer  every  day  in  the  sunny  light  of  Rawenniio's 
presence  in  the  land.  The  true  God,  the  Great  Spirit, 
they  tell  her,  is  now  to  be  worshipped  by  all  the  people. 
She  hears  them  cry  out  through  the  village,  "  Hail  to 
Rawenniio!  Down  with  sorcery!  Down  with  Aireskoi!" 
These  words  are  like  sweet  music  in  the  ears  of  Teka- 
kwitha. She  is  in  a  dream  of  happiness,  a  day-dream 
of  the  spirit.  Her  busy  fingers  drop  their  work,  uncon- 
scious of  this  unaccustomed  idleness ;  her  thoughts  are 
all  of  God.  Tekakwitha's  first  and  last  and  only  love  is 
Rawenniio.     She  hears  his  voice,  she  feels  his  presence 


DEMON  WORSHIP  DISCARDED. 


127 


in  the  purer  air  she  breathes,  for  Aireskoi  has  fallen 
from  his  throne.  In  the  quiet  and  seclusion  of  the  long- 
house,  all  alone,  she  hears  the  noises  of  the  crowd  out- 
side, like  distant  murmurs ;  but  the  name  of  ^'  the  true 
God  "  echoes  in  her  ears,  and  she  is  happy.  Why  not 
leave  her  so?  Let  us  not  disturb  her.  Why  should 
she  be  roused  to  suffer  ?  Must  the  Lily  droop  her  head 
and  thirst  and  die,  like  the  rest  of  Rawenniio's  flowers  ? 
Alas !  it  must  be  so.  But  let  us  not  forget  that  this 
Lily  of  the  Mohawks  has  a  soul,  though  it  is  still  like 
a  little  bird  that  breathes  and  just  begins  to  move,  but 
has  not  tried  its  strength.  In  sorrow  the  wings  of 
the  soul  are  developed.  When  once  they  have  grown 
strong,  it  will  be  easy  for  Tekakwitha  to  fly  away 
through  the  door  of  death  to  Eawenniio. 


1  was  wax- 


128 


KATERI  TEKAKWITHA. 


CHAPTEE  XT. 

WILL  TEKAKWITHA  MARRY? 

IT  is  time  for  Tekakwitha  to  marry,"  said  her  aunts. 
Her  uncle  was  of  the  same  opinion.  "  She  will 
make  a  desirable  \/ife,"  they  thought,  "a  docile  and 
a  useful  one.  It  will  be  easy  to  find  a  brave  young 
hunter  for  her,  who  will  be  glad  to  live  in  the  lodge  of  | 
the  leading  chief  at  Caughnawaga.  Then  there  will  \ 
always  be  plenty  of  game  brought  to  the  lodge  for  food, 
and  a  good  supply  of  furs  to  exchange  at  Albany  for 
the  goods  of  the  doth-woi^kers."  Thus  the  adopted 
parents  of  the  young  girl  put  their  wise  old  heads  to- 
gether, and  soon  Tekakwitha's  peace  of  mind  was  sadly 
disturbed  by  their  new-laid  plans.  Until  now  she  had 
been  happy  in  her  own  way.  Her  uncommon  sk.'il  and 
natural  ingenuity  developed  and  found  vent  in  her  daily 
tasks,  though  sometimes,  to  be  sure,  they  must  have 
become  wearisome  and  monotonous.  It  was  she  who 
pounded  the  Indian  corn  and  made  the  soup  or  sagamite, 
day  after  day.  This  sagamite  took  the  place  of  bread  with 
the  Indians.  She  also  distributed  the  food  when  prepared 
to  the  members  of  the  family,  and  saw  that  each  per- 
son's dish  was  properly  filled  at  the  right  time.  Like  all 
generous  natures,  she  was  accustomed  to  take  niore  than 
her  share  of  the  burden,  and  likely  enough,  less  than 
her  share  of  the  sagamite.     Chauchetifere  speaks  more 


i\ 


WILL  TEKAKWITHA  MARKY? 


129 


than  once  of  her  esprit,  lier  ready  wit,  and  also  of  her 
skill.     He  says  :  — 

"Judging  from  the  work  which  J  have  seen  her  do,  it  will 
be  easy  for  me  to  affirm  that  she  worked  delicately  in  por- 
cui)ine  and  in  elk-skin.  She  made  the  belts  (or  burden- 
straps)  with  which  the  Indian  women  and  girls  cany  wood  ; 
she  made  those  which  the  old  men  use  in  conducting  the 
affairs  of  the  nation,  which  are  composed  of  beads  of 
porcelaine  (wampum)  ;  and  one  of  the  occupations  of  the 
squaws  is  also  to  sew,  since  they  have  learned  how  to  do  it, 
either  from  those  who  have  been  slaves  among  them  or  fror 
the  wives  of  Christians  from  Europe.  She  knew  well  how  to 
make  certain  ribbons  which  the  savages  make  with  the  skins 
of  eels  or  strong  bark.  She  prepared  these  skins  or  this  bark, 
and  she  reddened  them,  applying  the  color  with  sturgeon 
paste,  which  is  used  very  skilfully  among  the  Iroquois.  She 
knew  more  than  other  Iroquois  girls,  for  she  could  make  nets 
very  well  indeed  and  qnaisses  (buckets  which  the  savages  use 
to  draw  water)  ;  thus  her  dexterity  furnished  her  with  plenty 
of  occupation.  Sometimes  she  was  making  a  pestle  or 
pounder  for  crushing  Indian  corn,  sometimes  she  was  forming 
a  mat  out  of  bark,  and  again  she  was  preparing  poles  on 
which  to  hang  the  ears  of  corn." 

Although  she  was  the  youngest  in  her  uncle's  family, 
and  was  delicate  from  the  time  her  mother  died,  she  was 
always  the  first  one  at  work  and  the  last  to  take  a  holi- 
day. It  was  quite  a  trial  to  her,  then,  when  she  found 
—  the  first  symptom  of  trouble  to  come  —  that  she 
would  no  longer  be  allowed  to  spend  her  time  as  best 
pleased  herself.  Her  aunts  now  insisted  that  she 
should  wear  her  prettiest  moccasins  and  all  her  orna- 
ments, and  that  she  should  go  with  them  to  dances  and 


130 


KATERI   TEKAKWITHA. 


feasts,  for  which  she  had  a  distaste  and  some  features  of 
which  were  loathsome  to  her.  She  was  so  accustomed, 
from  an  inbOiH  sense  of  duty,  to  obey  those  who  stood 
to  her  in  the  place  of  father  and  mother,  that  she  went 
as  far  toward  fulfilling  their  wishes  in  regard  to  her 
costume  and  her  attendance  at  popular  amusements  as 
her  extreme  timidity  and  acute  sense  of  modesty  would 
allow.  These  last-mentioned  qualities  were  among  her 
most  marked  characteristics.  Her  aunts,  whose  natures 
were  of  a  very  different  fibre  from  her  own,  could  have 
had  little  or  no  thought  how  this  compliance  on  her 
part  out  of  respect  for  them  distressed  her.  Although 
it  could  scarcely  have  cast  the  fainfcest  shadow  of  a 
mist  across  the  whiteness  of  her  soul,  she  was  known 
long  afterwards  to  regret  and  to  grieve  bitterly  for  this 
indulgence  in  little  vanities. 

Her  aunts  could  not  and  did  not  try  to  understand 
her.  They  thought  she  was  queer.  It  seemed  strange 
to  them  that  Tekakwitha  took  so  little  pleasure  in  the 
festive  customs  of  the  Mohawks.  They  decided  that  it 
was  due  to  her  Algonquin  origin.  In  other  words,  she 
was  like  her  mother.  So  mucli  the  worse  for  her. 
It  would  have  pleased  them  better  to  have  had  her 
resemble  her  father's  family.  But  after  all,  the  Algon- 
quins  were  a  gentle,  yielding  race,  and  they  thought 
they  would  soon  bend  her  to  their  will.  When  they 
stated  plainly  the  object  they  had  in  view  in  thus  bring- 
ing her  forward,  —  which  was  that  she  should  marry,  — 
Tekakwitha's  whole  nature  was  roused  to  resistance  at 
the  mere  mention  of  such  a  thing,  and  every  power  of  her 
soul  was  brought  into  action  to  thwart  their  plan.  Though 
long  accustomed  to  be  docile  and  obey,  she  showed  at  this 


WILL   TijKAKWITHA   MARRY? 


131 


time  a  sudden  development  of  will,  with  inherent  force 
to  mould  its  own  fate,  and  a  strength  of  character  that 
had  not  before  assorted  itself.  This  must  have  proved 
to  her  auntb  that  after  all  there  was  something  of  the 
Mohawk  in  her  nature.  Sure  of  her  own  natural 
and  inalienable  right  to  decide  for  herself  in  this  impor- 
tant question,  she  was  unconquerable.  This  is  clearly 
shown  in  the  struggle  of  will  against  will,  in  which  she 
was  now  enlisted  and  in  which  the  odds  were  decidedly 
against  her.  But  though  her  whole  nature  was  roused 
at  the  well-meant,  though  in  this  case  unwelcome  and 
premature  proposition  of  her  aunts,  Tekakwitha  was  too 
wise  and  too  self-poised  to  break  at  once  into  open 
rebeUion.  She  did  not  announce  her  secret  determi- 
nation to  go  through  fire  and  water,  if  necessary,  rather 
than  submit  to  the  plan  of  her  relatives.  Why  she  did 
not  wish  to  marry  was  perhaps  at  that  time  as  much  a 
mystery  to  herself  as  to  others ;  but  the  fact  remained. 
She  could  not  and  would  not  think  of  it  for  a  moment. 
"When,  tUerefore,  they  proposed  to  establish  her  in 
life,"  says  Cholenec,  "  she  excused  herself  under  different 
pretexts,  alleging,  above  all,  her  extreme  youth  and  the 
little  inclination  she  had  to  enter  into  marriage.  The 
relatives  seemed  to  approve  of  these  reasons;"  but 
the  matter  was  not  allowed  to  rest  for  any  length  of 
time.  Charlevoix  tells  us  that  she  made  an  energetic 
resistance  to  all  offers.  For  the  moment  it  was  not 
insisted  upon;  but  soon  they  returned  to  the  charge, 
and  to  spare  themselves  the  trouble  of  listening  to  her 
remonstrances,  engaged  her  without  her  knowledge  to  a 
young  man.  As  his  alliance  appeared  desirable  to  the 
family  of  the  chief,  the  proposition  was  made,  according 


132 


KATERI  TEKAKWITHA. 


to  custom,  both  to  him  and  to  the  members  of  his  fam- 
ily ;  while  Tekakwitha  alone,  the  very  one  to  whom  it 
was  of  the  utmost  consequence,  was  kept  in  entire 
ignorance  of  the  proceeding.  This  was  easily  done,  ow- 
ing to  her  habitual  seclusion  and  the  peculiar  custom 
of  the  country. 

"  Whenever  marriage  is  in  agitation,"  to  use  once  more 
the  words  of  Cholenec,  "  the  business  is  to  be  settled  by 
the  parents,  and  the  parties  most  interested  are  not 
even  permitted  to  meet.  It  is  sufficient  that  they  are 
talking  of  the  marriage  of  a  young  Indian  with  a  young 
female  to  induce  them  with  care  to  shun  seeing  and 
speaking  with  each  other.  When  the  parents  on  both 
sides  have  agreed,  the  young  man  comes  by  night  to 
the  wigwam  of  his  future  spouse  and  seats  himself  near 
her ;  which  is  the  same  as  declaring  that  he  takes  her 
for  his  wife  and  she  takes  him  for  her  husband."  The 
bride  then  presents  the  young  man  with  sagamite  or  corn- 
cakes  and  sometimes  with  wood,  in  token  of  what  is  to 
be  her  duty  in  the  lodge.  He,  on  his  part,  sends  presents 
of  beaver-skins  to  the  family  of  the  bride.  Thus  mar- 
riages were  made  among  the  Iroquois  Indians. 

Tekakwitha's  relations,  not  knowing  the  force  of  the 
young  girl's  will,  decided  among  themselves  that  the 
shortest  and  easiest  way  to  overcome  her  unaccountable 
opposition  would  be  to  take  her  by  surprise.  They  did 
not  even  allow  her  to  choose  the  person  to  whom  she 
was  to  be  united.  They  desired  to  entrap  her  unaware 
into  the  simple  and  silent  ceremony  of  an  Iroquois 
marriage.  Thus  her  fate  would  be  sealed  and  she 
forced  to  submit.  Would  she  be  able  to  thwart  this 
wicked  plan  ?     And  what  effect  would  it  be  likely  to 


WILL  TKKAKWITHA   MARRY? 


133 


liave  on  her  future  conduct  ?  Her  aunts  acted  coldly 
and  harshly  in  this  momentous  matter,  quite  disregard- 
ing her  rights  and  her  feelings.  They  felt  too  confident 
of  success  to  look  beyond  (he  present  moment,  or  else 
they  presumed  very  far  indeed  on  her  well-known 
sweet  temper  and  kindly  disposition. 

Chauuhetifere,  who  received  his  information  chiefly 
from  Tegonhatsihongo,  says  of  her  character  and  repu- 
tiition  at  this  time :  — 

"  She  was  neither  vicious,  nor  a  gad-about,  nor  a  great 
chatterer,  nor  idle,  nor  proud,  which  is  a  common  vice 
among  the  young  savages.  She  was  not  attached  to  visions 
nor  to  dreams,  neither  had  she  ever  cared  much  to  assist  at 
dances  or  games ;  and  she  had  shown  on  several  occasions 
that  she  was  prudent;  but  she  was  naturally  timid,  not 
daring  to  show  herself  when  there  was  need  that  she 
should." 

Tekakwitha  sat  one  evening  on  a  low  seat  by  the 
fire,  —  her  own  lodge-seat,  which  had  been  assigned  ic* 
her  by  the  chief  matron  in  her  uncle's  household.  The 
light  of  the  blazing  fagots  before  her  played  on  her 
beaded  moccasins  and  showed  off  to  advantage  her 
richly  embroidered  skirt.  In  her  sitting  posture  it 
hung  far  over  and  half  concealed  her  pretty  leggings. 
Strings  of  wampum  beads  in  curious  devices  were  about 
her  neck,  and  the  end  of  a  long  rich  scarf  or  girdle 
which  she  wore  lay  on  the  ground  beside  her.  Her 
work  for  the  day  was  done,  and  she  had  donned  these 
things  in  obedience  to  her  aunt's  desire.  Why,  she  did 
not  know,  and  little  cared.  They  often  had  company ; 
then  why  not  to-night  ?     One  of  her  aunts  had  given 


lU 


KATERI  TEKAKWITHA. 


the  finishing  touch  to  her  costume,  and  dressed  her  hair 
with  her  own  hands.  It  was  not  by  any  means  the 
first  time  she  had  done  so.  The  guests,  whoever  they 
might  prove  to  be,  seemed  to  have  changed  their  minds 
and  gone  elsewhere,  for  she  was  now  left  quite  to  her- 
self. She  was  just  weary  enough  to  enjoy  fully  the 
rest  and  quiet,  and  was  thinking  perhaps  of  a  pattern 
which  she  intended  to  work  into  a  wampum  belt  for 
her  uncle  to  be  used  in  making  a  treaty,  —  likely 
enough  it  would  be  for  the  treaty  of  peace  between  tlie 
Mohawks  and  Mohegans  which  was  brought  about  after 
the  battle  of  Kinaquariones,  by  the  people  of  Albany. 
Or  she  may  have  had  in  mind,  as  she  sat  there  musing 
by  the  fireside,  one  of  the  blackgown's  pictures  which 
she  had  lately  seen.  If  she  had  noticed  at  all  the  rich  gift 
of  furs  that  had  been  brought  to  the  lodge  and  carefully 
put  away,  she  never  suspected  that  it  was  meant  for 
a  wedding  present  from  the  family  of  a  young  man  for 
whom  her  aunts  had  expressed  great  esteem.  But  now, 
while  her  thoughts  are  far  from  any  such  idea,  the 
young  man  v/ho  desires  her  for  his  wife,  and  who  has 
been  kept  by  the  laws  of  Indian  decorum  from  ap- 
proaching her  for  some  time  past  or  addressing  her 
himself  on  the  subject,  enters  the  wigwam  in  holiday 
attire.  He  is  accompanied  by  some  of  his  relatives, 
whilst  those  of  Tekakwitha  step  forward  to  receive 
them.  The  eye  of  the  young  Indian  kindles  witli 
pleasure  at  sight  of  his  bride  so  gayly  bedecked  with 
all  the  insignia  of  her  rank.  Her  apparent  unconcern 
at  what  is  passing  he  easily  attributes  either  to  maiden 
coyness  or  Indian  stoicism.  Besides,  all  know  that  she  is 
extremely  shy.     So,  with  ready  assurance  of  a  welcome, 


f> 


WILL  TEKAKWITHA  MARRY  1 


135 


he  walks  quickly  toward  her,  aud  seats  himself  in  si- 
lence by  her  side.  Tekakwitha,  utterly  taken  by  sur- 
prise, is  for  a  moment  bewildered,  disconcerted.  Her 
aunts  now  bid  her  present  the  young  man  with  some 
sagamite.^  In  a  moment  she  realizes  what  they  are 
doing,  —  that  in  spite  of  herself  she  is  taking  part  in  her 
own  wedding.  The  hot  blood  rushes  to  her  face.  She 
blushes,  but  gives  no  other  sign  of  what  is  in  her  mind. 
What  can  she  do  ?  For  an  instant  she  is  in  an  agony 
of  suspense.  Then,  with  quick  determination,  she  rises 
abruptly,  and  all  aflame  with  indignation,  passes,  quick 
as  thought,  out  of  the  long-house.  Could  her  relatives 
have  fancied  she  had  risen  to  do  their  bidding?  Her 
aunts  knew  better.  Unflinchingly  she  had  met  their 
.scowling  looks,  and  felt  the  keen,  fierce  eye  of  her  uncle 
upon  her  as  she  moved  toward  the  door.  Had  her  path 
been  over  red-hot  coals,  it  would  have  made  no  differ- 
ence then  to  Tekakwitha.  Her  only  and  overmastering 
impulse  was  to  escape  at  all  hazards,  —  no  matter  how 
nor  where.  Once  out  of  the  stifling  air  of  the  cabin, 
she  hurried  on  and  on,  taking  an  accustomed  path,  out 
of  mere  force  of  habit,  till  it  brought  her  to  the  familiar 
corn-fields.  There,  breathless  and  trembling,  she  hid 
herself  away,  with  a  prayer  to  Eawenniio  to  save  her 
from  the  young  hunter  whom  she  did  not  want,  and 
also  from  the  angry  eyes  of  her  relatives,  which  like 
burning  irons  pierced  her  heart.  Soon  they  came  to 
seek  her,  and  urged  her  witli  threats  and  with  entreaty 
to  go  back  to  the  cabin.  They  had  made  excuses  for 
her  absence;  and  if  she  would  but  return  witli  them 

^  For  marriage  ceremonies  see  Lnfitan,  —  "  Mceurs  des  Sauvages," 
vol.  i.  p.  566  ;  "  De  la  Potlieric,"  vol.  iii.  p.  14. 


136 


liATERI  TEKAKWITHA. 


■'i-t  I 


now,  all  would  yet  be  well.  Tekakwitha,  who  was  by  this 
time  calm  and  collected,  replied  quietly  but  firmly  that 
she  would  not  enter  the  lodge  at  all  Wiiile  the  young 
man  was  there.  Finding  it  impossible  to  move  her, 
they  returned  and  explained  the  affair  as  best  they 
could  to  the  relatives  of  the  now  indignant  young  hunter. 
He  had  been  no  less  surprised  at  her  strange  conduct 
than  she  had  been  at  his  unexpected  errand  to  the 
lodge.  There  was  no  course  left  for  him  but  to  with- 
draw. She  then  returned  to  the  lodge,  and  having 
borne  the  brunt  of  angry  words  with  which  she  was 
received,  retired  wearily  to  rest  in  the  angry  silence 
which  followed. 

It  was  many  and  many  a  long  day  to  Tekakwitha 
before  the  storm  which  she  thus  raised  about  her  own 
head  had  spent  its  fury  in  a  series  of  domestic  persecu- 
tions, till  at  last  it  was  lulled  to  rest  by  the  calm  en- 
durance of  her  firm  but  gentle  spirit.  Several  times 
after  this  her  relatives  tried  to  force  her  into  marriage. 
On  one  occasion  she  adroitly  hid  behind  a  case  of  In- 
dian corn.  "  In  everything  else,"  says  Chauchetifere, "  she 
was  good,  industrious,  peaceable,  and  agreeable.  When 
she  chose  to  give  the  word  for  a  laugh,  none  ever  had 
auglit  to  complain  of,  and  they  liked  her  company. 
She  never  resented  tlie  raillery  which  was  constantly 
aimed  at  her  on  account  of  her  desire  to  remain  un- 
married. Her  good-nature  exempted  her  at  this  time 
from  several  difficulties  into  which  she  would  have 
fallen  if  she  had  not  been  possessed  of  natural  patience, 
and  if  she  had  not  liked  better  to  suffer  everything 
herself  rather  than  to  make  others  suffer."  Cholenec 
further  says  that  the  firmness  of  Tekakwitha  rendered 


w 


WILL  TEKAKWITHA  MARRY? 


137 


her  relatives  outrageous,  for  they  felt  as  though  they 
had  received  an  insult. 

**  Artifice  not  having  proved  successful,  they  had  recourse 
to  violence.  They  now  treated  her  as  a  slave,  obliging  her 
to  do  everything  which  was  most  painful  and  repulsive,  and 
malignantly  interpreting  all  her  actions,  even  when  most  in- 
nocent. They  reproached  her  without  ceasing  for  the  want 
of  attachment  to  her  relations,  her  uncouth  manners,  and 
her  stupidity,  for  it  was  thus  that  they  termed  the  dislike 
she  felt  to  marriage.  They  attributed  it  to  a  secret  hatred 
of  the  Iroquois  nation,  because  she  was  herself  of  the  Algon- 
quin race.  In  short,  they  omitted  no  means  of  shaking  her 
constancy.  The  young  girl  suffered  all  this  ill  treatment 
with  unwearied  patience,  and  without  ever  losing  anything 
of  her  equanimity  of  mind  or  her  natural  sweetness ;  she 
rendered  them  all  the  services  they  required  with  an  atten- 
tion and  docility  beyond  her  years  and  strength.  By  de- 
grees her  relatives  were  softened,  restored  to  her  their  kind 
feelings,  and  did  not  further  molest  her  in  regard  to  the 
course  she  had  adopted." 

A  custom  of  the  Indians  in  which  Tekakwitha  must 
have  taken  part  about  this  time,  with  the  other  Mohawk 
girls  of  her  age,  was  the  Corn-Feast.^  On  this  supposi- 
tion a  brief  description  is  here  given  of  what  was  ever 
one  of  the  merriest  of  their  celebrations.  The  redmen, 
with  the  true  poetic  spirit  of  Nature's  childryu,  distin- 
guished the  various  times  of  the  year  as  the  sturgeon 
month  or  moon,  the  beaver-month,  the  bear-month,  and 
so  on,  according  to  the  kind  of  hunting  or  fishing  then 
in  progress ;  while  the  different  seasons  were  known  as 

•  For  an  account  of  the  Corn-Feast  and  its  attendant  merry-making, 
see  Schoolcraft's  "  Red  Race." 


/ 


138 


KATERI  TEKAKWITHA. 


the  time  when  strawberries  or  chestnuts  blossom,  or  as 
the  time  of  corn-planting  and  when  it  is  ripe. 

It  was  when  the  corn  was  ripe  that  the  Corn-Feast 
began.  The  plentiful  crop  of  Indian  maize  was  gath- 
ered together  in  one  place,  and  Vie  Mohawk  girls  as- 
sembled with  laugh  and  song  to  celebrate  the  harvest. 
The  festival  took  place  in  a  field  in  the  open  air.  The 
warriors  and  old  men,  not  deigning  to  take  part  in  this 
woman's  frolic,  sat  at  one  side,  though  not  far  away,  and 
lazily  smoked  their  pipes.  They  only  betrayed  now  and 
then,  and  by  the  merest  twinkle  of  an  eye,  that  they 
took  any  notice  of  what  was  going  on.  The  aged  squaws 
hung  on  the  outskirts  of  the  group  of  girls,  urging  them 
on  with  jests  and  shrill  screams  of  laughter.  The  young 
squaws  were  busily  employed  husking  the  ears  of  corn, 
and  throwing  them  together  into  heaps,  after  which  they 
braided  them  into  bunches  of  twenty  ^  to  be  hung  up 
and  dried.  This  is  preparatory  to  shelling,  pounding, 
and  making  the  corn  into  cakes  of  fine  flour  for  future 
use.  But  the  part  of  the  whole  process  which  pleases 
the  young  squaws  best  is  the  husking.  They  sing  to- 
gether snatches  of  song,  and  toss  the  ears  of  corn  gayly 
from  one  to  another.  All  the  while  they  keep  a  keen 
eye  on  each  separate  ear  as  the  soft  husk  is  torn  from 
it,  and  the  silky  tassels  fall  loosely  away  from  the  thick 
set  rows  of  juicy  kernels.  But  what  has  happened  to 
Tekakwitha  there  in  the  midst  of  them  ?    How  they 

1  See  Lewis  H.  Morgan  on  the  Indian  Collection  in  the  State  Cabi- 
net of  Natural  History,  etc.  His  Report  for  1850  gives  many  details 
concerning  the  domestic  customs  and  industries  of  the  Iroquois.  He 
mentions  three  varieties  of  corn,  — white,  red,  and  white  flint,  — and 
tells  how  they  prepared  it  for  use. 


n 


WILL  TEKAKWITHA  MARRY? 


139 


shout  with  laughter !  Why  is  she  blushing  so  ?  In  her 
hand  she  holds  a  bright  red  ear  of  corn  instead  of  a 
white  one,  and  a  saucy  girl  calls  out  the  name  of  a 
young  hunter,  —  most  likely  of  the  one  from  whom  Teka- 
kwitha  so  recently  hid  away.  A  red  ear  of  corn  is 
always  the  sign  of  a  brave  admirer.  That  is  why  it  is 
watched  for  so  eagerly.  "  Here  he  is,"  they  say  to  the 
bashful  girl ;  "  see,  he  has  come  to  woo  you  again ! "  She, 
who  is  easiest  teased  of  them  all  on  a  subject  like  this> 
feels  like  running  av^y  once  more  to  escape  their  jests, 
or  throwing  the  ear  of  corn  at  the  saucy  girl.  But  she 
is  brave  1/hough  shy,  and  a  maker  of  fun  herself;  so  she 
does  not  move,  but  keeps  her  eyes  well  open  and  awaits 
her  chance.  As  good  fortune  would  have  it,  she  soon 
spies  her  mischievous  companion  unsheathing  a  crooked 
ear  of  corn,  tapering  to  a  point  and  quite  bent  over,  like  a 
queer  little  man.  "  Wagemin !  wagemin ! "  she  calls  out 
to  the  unlucky  girl,  "  Wagemin !  Paimosaid ! "  Although 
they  have  often  plagued  Tekakwitha  in  the  lodge  with 
being  Algonquin  rather  than  Mohawk,  she  does  not  hesi- 
tate on  this  occasion  to  recall  the  song  of  her  mother's 
race,  "  Wagemin !  wagemin  !  Paimosaid !  "  —  which  are 
the  words  sung  in  the  North  and  West  when  a  crooked 
ear  of  corn  is  found.  Enough  of  Algonquin  tradition, 
learned  from  their  captives,  lingered  among  the  Mo- 
hawks for  them  to  understand  these  words,  which  mean, 
"  The  little  old  corn-thief,  —  walker  at  night ! " 

The  laugh  is  now  on  the  saucy  girl  who  called  at- 
tention to  Tekakwitlia.  Then  catching  at  the  sugges- 
tion conveyed  by  the  word  "  Wagemin ! "  they  break  forth 
gayly  into  the  cereal  chorus  of  the  Algonquin  Corn-Song^ 
Playfully  and  with  many  gestures  words  like  those  which 


140 


KATERI  TEKAKWITHA. 


follow  are  recited  by  oue  of  the  girls,  alternating  aigain 
and  again  with  the  chorus. 

Schpolcraft's  version  of  the  merry  Indian  Corn-Song 
is  as  follows :  — 


Cereal  Chorus. 


Wagemin!  wagemin! 
Thief  in  the  blade, 
Bhght  of  the  corn-field, 
Paimosaid ! 


Recitative.   See  you  not  traces  while  pulling  the  leaf, 
Plainly  depicting  the  taker  and  thief  ] 
See  you  not  signs  by  the  ring  and  the  spot, 
How  the  man  crouched  as  he  crept  in  the  lot  1 
Is  it  not  plain,  by  this  mark  on  the  stalk, 
That  he  was  heavily  bent  in  his  walk  ? 
Old  man,  be  nimble !    The  old  should  be  good. 
But  thou  art  a  cowardly  thief  of  the  wood. 


Chorus. 


Wagemin ! 


wagemin!  etc. 


Where,  little  taker  of  things  not  your  own,  — 
Where  is  your  rattle,  your  drum,  and  your  bone  ? 
Surely  a  walker  so  nimble  of  speed,  — 
Surely  he  must  be  a  juggler  indeed. 
See  how  he  stoops  as  he  breaks  oflf  the  ear ! 
Nushka!  he  seems  for  a  moment  to  fear. 
Walker,  be  nimble,  —  oh,  walker,  be  brief ! 
Hooh !  it  is  plain  the  old  man  is  the  thief 


Chorus. 


Wagemin ! 


wagemin ! 


etc. 


Wabuma !  corn-taker,  why  do  you  lag  ? 
None  but  the  stars  see  you,  —  fill  up  ^ruur  bag. 
Why  do  you  linger  to  gaze  as  you  pull  ? 
Tell  me,  my  little  man,  is  it  most  full  ? 
A — tia !   see,  a  red  spot  on  the  leaf, 
Surely  a  warrior  can't  be  a  thief ! 


ating  aigain 


WILL  TEKAKWITHA  MARKY? 

Ah,  little  night-thief,  be  deer  your  pursuit, 
And  leave  here  no  print  of  your  dastardly  foot. 

Chorus.   Wageminl  wagemin! 
Thief  in  the  blade, 
Blight  of  the  corn-field, 
Paimosaid ! 


141 


142 


KATERl  TEKAKWITHA. 


CHAPTER  XII. 


lill'.    :.:    \V    COLONY    OF   CHRISTIAN    INDIANS    ON    THE    ST. 
>.AV,<  I  :CE.  —  THE  "GREAT  MOHAWK "  GOES  TO  CANADA. 


TEKAKW ITH A  was  quite  old  enough  to  have  de- 
cided opinions  of  her  own  on  whatever  con- 
cerned her  individual  life.  She  had  also  proved  in  iier 
recent  struggle  that  she  possessed  sufficient  strength  of 
will  to  act  upon  her  convictions.  Some  of  these  con- 
victions she  had  never  yet  mentioned  to  any  one,  but  she 
had  for  some  time  fully  made  up  her  mind  to  take  a 
decided  step.  She  was  only  waiting  a  favorable  oppor- 
tunity to  declare  her  determination  to  become  a  Chris- 
tian. She  felt  that  this  would  not  be  an  easy  thing  to 
do ;  for  besides  her  strong  propensity  to  shrink  as  much 
as  possible  from  all  observation,  she  saw  that  her  un- 
cle was  becoming  every  day  more  bitter  in  his  opposi- 
tion to  the  teachings  of  the  blackgowns. 

The  Feast  of  the  Dead  in  1669  was  closely  followed 
by  a  public  renunciation,  in  the  Mohawk  country,  of 
Aireskoi,  or  demon-worship.  This  was  accompanied  by 
the  burning  of  charms,  turtle-shell  rattles,  and  other 
badges  used  by  the  medicine-men.  Similar  ceremonies 
took  place  about  the  same  time,  among  the  Onondaga* 
and  in  other  parts  of  the  Long  House  of  the  Five  Na- 
tions. "  Paganism  had  fallen.  Aireskoi  was  disowned, 
and  his  name  is  not  even  known  in  our  days  among  the 


THE  NEW  COLONY  OF  CHRISTIAN  INDIANS.      143 

Iroquois.  The  next  step  of  the  missionaries  was  to 
implant  Christian  truth  and  Christian  feeling  in  their 
hearts."^  This  was  another  and  more  difficult  task. 
Though  the  Iroquois  Indians  of  the  Five  Nations  have 
not  since  worshipped  auy  other  than  the  Great  Spirit 
or  true  God,  known  in  the  Mohawk  language  as  Ea- 
wenniio;  and  though  the  sacrifices  to  Aireskoi  ceased 
in  the  Mohawk  Valley  after  the  great  Feast  of  the  Dead, 
in  1669, — practically  the  life  of  the  Mohawks  was  still 
pagan  in  almost  every  other  respect.  Father  Pierron, 
at  Tionuontogen,  or  Saint  Mary's,  and  his  a  -  ^stant  Father 
Boniface,  who  took  charge  of  a  small  nark  chapel  called 
St.  Peter's,  which  the  Indians  themselves  built  atCaugh- 
nawaga  Castle,  both  continued  th  lir  missionary  labors 
with  unabated  zeal,  but  for  some  time  they  had  only 
partial  success.  In  1670  eighty-four  baptisms  were  re- 
corded. That  same  year,  in  June,  the  great  Onondaga 
chief,  Garacontid,  was  solemnly  baptized  at  Quebec.  It 
was  hoped  that  other  chiefs  of  the  Iroquois  would  soon 
follow  his  example. 

Father  Bruyas,  who  on  first  coming  among  the  People 
of  the  Long  House  had  been  lodged  three  days  in  the 
cabin  of  Tekakwitha's  uncle,  came  back  from  the  Oneida 
country  in  1671.  He  was  made  superior  of  the  Mo- 
hawk mission  in  place  of  Pierron.  This  missionary,  the 
painter  of  pictures  and  the  inventor  of  games,  received 
orders  to  return  to  Canada  to  take  charge  of  a  new  vil- 
lage of  Christian  Indians  which  was  then  being  formed 
on  the  south  bank  of  the  St.  Lawrence.  As  the  latter 
part  of  Tekakwitha's  life  was  closely  connected  with  the 
growth  and  development  of  this  new  Christian  colony 

1  Shea's  Histor}'  of  the  Catholic  RTissions,  chap.  xiv.  p.  267. 


144 


KATERI  TEKAKWITHA. 


iHI 


of  Indians  in  Canada,  and  as  we  shall  have  occasion 
frequently  to  allude  to  it,  some  further  account  of  it 
will  not  be  out  of  place  here.  The  site  first  chosen  was 
at  La  Prairie  de  la  Madeleine  just  across  a  broad  swell 
of  the  river  from  Montreal  on  a  tract  of  land  belonjjinij 
to  the  Jesuits  and  hitherto  untenanted.  The  Canadians 
called  this  Indian  settlement  St.  Francois  Xavier  des 
Pres;  and  a  little  later,  when  that  same  mission  was 
moved  up  close  to  the  great  Lachine  Rapids  in  the 
St.  Lawrence  River,  it  was  known  as  St.  Francois  Xavier 
du  Sault,  which  last  is  in  reality  nothing  more  than  the 
Indian  name  of  Caughnawaga  put  into  French  and  still 
meaning  "  At  the  Rapids."  This  Christian  settlement  I 
was  started  by  the  temporary  sojourn  at  La  Prairie  of  \ 
several  Qneidas  and  Mohawks,  who  had  been  on  a  visit  to 
Quebec  and  Montreal.  They  were  attracted  to  the  spot 
by  Father  Raffeix,  who  built  a  little  chapel  there.  It 
grew  by  accessions  from  among  the  Five  Nations,  and 
was  encouraged  by  the  French  government,  in  the  hope 
of  thus  gaining  useful  allies.  Indians  who  came  first 
froiii  curiosity  or  for  temporary  shelter  and  hospitality 
afterwards  settled  there,  with  their  families  and  friends. 
The  Jesuit  Fathers  on  their  part  were  much  pleased 
with  the  growth  of  this  village,  and  took  occasion  to 
make  of  it  a  distinct  settlement  of  Christian  Indians. 
It  soon  became  a  general  rendezvous  for  their  converts 
from  among  the  different  nations  and  tribes  of  Indians, 
many  of  whom  by  residing  there  were  quite  withdrawn 
from  the  contagious  pagan  influences  which  surrounded 
them  in  their  own  country.  All  who  went  to  live  at 
St.  Franqois  Xavier  du  Sault  were  obliged  to  renounce, 
with  solemn  promises,  these  three  things,  —  first,  the 


nv 


THE  NEW   COLONY   OF  CHRISTIAN   INDIANS.      145 


idolatry  of  dreams;  second,  the  changing  of  wives,  a 
practice  in  vogue  at  Iroquois  feasts ;  and  third,  drunk- 
enness. Any  one  among  them  known  to  have  relapsed 
into  any  of  these  practices  was  expelled  at  once  from 
the  settlement  by  the  ruling  chiefs.  These  were  chosen 
by  tlie  Indians  themselves  from  among  the  more  fervent 
Christians.  Tliey  were  generally  men  who  had  ranked 
high  in  their  own  country,  and  who  were  attractetl  to  the 
Praying  Castle,  as  it  was  called,  eitlier  from  motives 
purely  religious  or  on  account  of  some  bereavement  or 
disappointment  experienced  in  their  old  homes.  Several 
of  these  Christiiai  chiefs  were  famous  characters  in  the 
history  of  the  time.  Two  of  them,  Kryn  and  Hot  Ashes, 
are  closely  connected  with  the  life  of  Tekakvvithu. 

Kryn,  the  "  great  Mohawk,"  has  already  been  men- 
tioned in  connection  with  the  battle  of  Kiuaquariones, 
His  Christian  name  was  Joseph,  and  his  Indian  name 
Togouiroui.  He  was  also  called  the  conqueror  of  the 
Mohegans.  He  dwelt  with  his  wife  at  Caushnawaga  on 
the  Mohawk,  and  they  had  "  an  only  dauii^hter  whose 
bright  disposition  made  all  in  the  town  love  her."  After 
some  difficulty  with  his  wife  on  account  of  this  child, 
he  deserted  her  and  went  off  for  a  long  journey.  The 
motlier,  it  seems,  had  been  converted  by  Father  Boniface, 
and  had  declared  herself  a  Christian  just  six  months 
before  she  was  thus  deserted.  Soon  after  the  departure 
of  lier  husband  she  was  severely  tried  by  the  death  of 
her  daughter.  This  little  girl  had  been  her  only  con- 
solation and  hope  after  she  was  forsaken  by  Kryn.  Her 
friends  now  blamed  her  for  adopting  strange  customs, 
saying  it  was  that  which  had  made  her  husband  leave 
her  and  which  had  caused  the  death  of  her  child.     In 


146 


KATEllI   TEKAKWITHA. 


spite  of  all  this,  Kryii's  wife  became  more  devoted  tlian 
ever  to  her  new  faith.  She  was  seen  going  to  the  little 
bark  cliapel  of  St.  Peter's  every  night  and  morning,  and 
often  received  the  sacraments  from  the  hands  of  Father 
Bonilace.  First  as  assistant  to  Pierron,  and  now  under 
Bruyas,  he  still  carried  on  the  mission  at  Caughnawagu. 
In  course  of  time  he  became  very  successful  in  winning 
the  Mohawks  of  that  place  to  Christianity.  Thirty 
adults  were  baptized  within  a  short  time.  After  the 
morning  and  evening  pmyers  at  the  chapel,  a  choir  of 
children  sang  hymns  in  the  Iroquois  language ;  and  every 
Sunday  the  primitive  Christian  love-feast,  or  ceremony 
of  blessed  bread,  took  place  in  the  cabin  of  a  pious  Mo- 
hawk woman. 

At  Christmas  time  the  little  bark  chapel  at  Caughna- 
waga  was  aglow  with  lights  and  bedecked  with  ever- 
greens. All  day  long  the  people  of  the  Turtle  village, 
much  changed  in  mind  since  the  torture  and  murder  of 
Isaac  Jogues,  stole  silently  in  and  out  of  St.  Peter's 
rustic  shrine.  The  cross,  considered  uncanny  and  strange 
in  the  days  of  Goupil,  had  at  last  become  a  familiar  sign 
among  the  Turtles  in  the  Mohawk  Valley.  The  crowd 
that  gathered  at  the  chapel  door  on  Christmas  day  looked 
up  at  it  again  and  again  as  they  stood  out  in  the  snow 
and  the  cold  December  blast,  waiting  patiently  for  an 
opportunity  to  enter.  There  in  the  chapel  Father  Boni- 
face had  placed  a  fair  little  statue  of  the  infant  Jesus 
lying  in  his  wretched  manger  on  the  straw.  This  Christ- 
mas crib  was  a  stranfje  and  wonderful  sight  to  the  simple 
Indians.  Those  who  had  become  Christians  told  and 
retold  the  Bethlehem  story  in  all  its  details  to  the  curi- 
ous people  who  gathered  about  the  image  of  the  little 


n' 


THE   "GREAT  MOHAWK"   GOES  TO  CANADA.      147 


Christ  child  to  gaze  and  wonder.  Tekakwitha  saw  and 
heard  all  that  was  going  on  at  the  chapel,  but  said 
nothing;  her  a mts  were  there  also,  and  her  adopted 
sister.  Tegonhatsihongo,  whose  Christian  name  was 
Auastasia,  would  of  course  be  present  on  such  an  occa- 
sion, and  also  the  family  of  Kryn.  The  wife  of  the 
"  great  Mohawk,"  having  chosen  her  part  and  received 
baptism,  now  maintained  her  ground  with  courage. 
Deserted  and  childless,  she  lield  firmly  to  her  new- 
found faitli,  notwithstanding  the  abuse  she  received 
from  friends  and  neighbors.  "Soon  after  this  storm," 
says  good  Father  Boniface,  "God  rewarded  her  fidelity; 
for  in  place  of  the  little  girl  whom  he  had  taken  from 
her.  He  gave  her  back  her  husband  a  Christian." 

Kryn,  in  his  wanderings,  had  by  chance  strayed  into 
the  new  village  at  La  Prairie ;  there  he  met  Father  Fre- 
min,  who  with  Pierron  and  Bruyas  had  formerly  been 
Tekakwitha's  guests.  Kryn  listened  to  all  that  Fremin 
had  to  say  to  him,  having  known  and  respected  him 
during  his  brief  stay  in  tlie  Mohawk  country,  when  the 
mission  was  first  begun  after  De  Tracy's  expedition. 
The  " great  Mohawk "  resolved  to  become  a  Christian; 
furthermore,  he  decided  that  the  best  way  for  him  to 
remain  a  Christian,  and  to  become  a  good  one,  would  be 
to  join  the  new  Indian  settlement  in  the  land  of  the 
French.^     He  was  a  natural  leader  of  men,  bold  and 

1  Kryn  became  strongly  attached  to  his  Canadian  friends.  He  sided 
witl)  them  in  the  war  which  broke  out  some  years  later  between  the 
French  and  the  English  colonies.  The  massacre  at  Lachino  in  lti89 
roused  the  old  warrior  who  had  conquered  the  Mohegans  (in  1669)  to 
aid  in  avenging  his  white  allies.  On  Schenectady,  in  1690,  fell  the 
bloody  act  of  retribution.  Kryn  was  there.  Later  that  same  year,  oi 
a  war-party  near  Salmon  River,  he  was  killed. 


148 


KATERI  TEKAKWITHA. 


I-.': 


uncompromising;  he  had  a  large  following  among  his 
own  people  on  the  Mohawk.  His  next  move,  there- 
fore, after  becoming  a  Christian,  was  to  return  to  his 
old  home  to  find  his  forsaken  wife,  and  to  announce 
publicly  the  views  he  had  embraced  during  his  absence. 
The  people  gathered  with  interest  and  amazement  co 
hear  what  their  old  leader  had  to  say.  None  dared 
oppose  him  when  he  proclaimed  his  determination  to 
leave  evervthing  that  could  draw  him  back  to  his  old 
manner  of  life,  and  offered  to  lead  all  who  would  follow 
him  to  La  Prairie,  on  the  bank  of  the  St.  Lawrence. 
He  gave  his  friends  but  brief  time  to  consider  his  words 
and  to  make  hurried  preparations  for  a  journey ;  then,  at 
break  of  day,  the  wild  gathering-cry  of  the  "  great  Mo- 
hawk "  resounded  once  more,  as  of  old,  through  the  streets 
of  Cauglniawaga  Ci.stle.  All  knev/  it  well,  for  time  and 
time  again  it  had  called  them  out  to  battle.  With  a 
strange  thrill  and  start  of  alarm  they  heard  it  once 
more ;  but  only  those  in  the  village  who  were  baptized, 
both  men  and  women,  or  who  meant  soon  to  become 
Christians,  rallied  about  him  now ;  nor  even  all  of  these, 
for  in  that  case  Tekakwitha  would  have  been  of  the 
number.  A  band  of  thirty  or  forty  gathered  at  his  call, 
and  with  a  sad,  hurried  farewell  to  their  friends,  their 
homes,  and  the  valley,  they  turned  and  followed  in  the 
footsteps  of  Kryn,  who  thus  led  them  away  into  exile. 
Shea  well  calls  these  Indians  "  a  noble  band  of  pilgrims 
for  religion's  sake." 

Tekakwitha's  adopted  sister  probably  went  either  with 
this  band  or  with  those  who  accompanied  Father  Boni- 
face to  Canada  a  little  later ;  for  soon  after  this  event 
we  learn  that  she  was  living  at   St.   FraiK'ois  Xavier 


THE  "GREAT  MOHAWK"  GOES  TO   CANADA.      149 


du  Sault  with  her  liusbajid ;  that  they  were  both  Chris- 
tians, and  that  Anastasia  Tegonhatsihongo  also  dwelt 
there  and  in  the  same  cabin  with  them.  The  health 
of  Father  Boniface  was  completely  broken  down  by 
the  hardships  he  had  undergone  among  the  Mohawks ; 
so  he  too  left  Caughnawagu.  He  went  to  Canada  in 
June,  1673,  taking  many  of  his  neophytes  with  him  as 
far  as  the  Sault ;  he  died  at  Quebec  the  next  year,  sur- 
rounded by  his  old  conu'ades  and  friends. 

The  people  of  Albany  and  Schenectady,  at  the  time 
of  these  migrations,  had  too  much  to  do  at  home  to  give 
more  tlian  a  sidelong  glance  at  what  was  occurring  at 
the  neighboring  Indian  castle;  otherwise  the  IJutch  and 
Englisli  settlers  of  the  province  would  probably  have 
shown  some  inclination  to  resent  on  the  part  of  the 
French  their  efforts  to  attract  the  Mohawks  to  the 
vicinity  of  Montreal,  as  it  was  likely  to  interfere  with 
their  influence  among  the  red  men,  and  above  all  with 
their  highly  prized  rights  in  tlie  fur-trade.  Some  time 
before  this,  the  Albanians  had  succeeded  in  bringing 
about  a  treaty  of  peace  between  the  Mohegans  and  the 
Mohawks.  Thereupon  these  last  had  begun  to  indulge 
very  freely  in  the  purchase  of  liquor  at  Fort  Orange ; 
they  even  carried  kegs  of  it  with  them  to  their  fishing- 
villages.  This  filled  the  pockets  of  the  Dutch  settlers, 
but  it  also  brought  on  a  severe  form  of  illness  among 
the  Mohawks,  —  a  quick  and  fatal  fever,  —  which 
gave  much  occupation  to  the  blackgowns,  especially 
as  the  services  of  the  medicine  men  were  at  tin's  time 
often  rejected ;  thus  the  influence  of  the  missionaries 
was  still  further  increased.  Next,  there  was  a  dis- 
turbance in  the  government.     Tlie  Dutch,  taking  tlie 


150 


KATERI  TEKAKWITHA. 


English  by  surprise,  in  1673,  regained  possession  of  the 
province ;  that  very  year  a  large  band  of  the  Mohawks 
left  for  Canada.  To  make  matters  worse  for  the  inter- 
ests of  the  Albanians,  a  vessel  with  supplies  for  the 
Indian  trade,  which  they  were  for  a  long  while  expecting 
from  Holland,  did  not  arrive ;  this  caused  them  to  put 
a  higher  price  on  the  goods  they  were  accustomed  to  sell 
to  the  Mohawks,  many  of  whom  on  that  account  turned 
to  Canada  for  their  purchases. 

In  1674,  when  Tekakwitha  was  in  her  eighteentli 
year,  and  when  Boniface,  after  having  resigned  his 
charge  at  Caughnawaga,  was  slowly  dying  at  Quebec, 
the  English  came  once  more  into  power  at  Albany,  and 
governed  the  city  thenceforth.  During  these  various 
changes  Tekakwitha's  uncle  kept  up  his  connection 
with  his  Dutch  neighbors,  invariably  trading  at  Albany. 
H3  was  angered  almost  beyond  endurance  at  the  depar- 
ture of  Kryn  and  of  Boniface  with  so  many  of  his 
townspeople.  He  joined  with  those  who  bitterly  ac- 
cused Bruyas,  their  only  remaining  blackgown,  of  a 
plan  to  break  up  the  nation.  Bruyas  protested  that 
he  had  had  nothing  at  all  to  do  with  the  affair,  and 
threw  the  responsibility  of  the  migration  mainly  upon 
their  own  chief  the  "great  Mohawk,"  whose  example  so 
many  had  followed.  He  took  occasion  at  the  same  time 
to  remind  those  who  remained  of  their  vices,  which  lie 
said  were  driving  away  the  noblest  of  their  tribesmen. 
He  succeeded  in  pacifying  them  for  a  time ;  but  soon 
Assendase,  an  aged  and  important  chief  at  the  capital 
of  the  Mohawk  country,  delighted  the  heart  of  the  mis- 
sionary, and  at  the  same  time  rearoused  the  hostility  of 
the  unbelieving  Indians,  by  becoming  a  Christian.     In 


THE   "GREAT  MOHAWK"  GOES  TO   CANADA.      151 


1675  Asseiidase  died  at  Tionnontogen,  to  the  great  grief 
of  Father  Bruyas.  About  the  same  time  Father  James 
de  Lamberville  arrived  to  take  charge  of  St.  Peter's 
chapel  and  the  mission  of  Boniface ;  it  included  both 
the  Turtle  Castle  of  Caughnawaga  on  the  Cayudutta  and 
the  adjacent  Castle  of  the  Bears  called  Andagorc  n.  This 
castle  was  uo  longer  on  the  south  side  of  the  river,  but 
since  De  Tracy's  expedition  had  been  reb' ''t  on  the 
north  bank  opposite  to  its  old  site.  It  was  to  Father 
de  Lamberville  that  the  niece  of  the  Mohawk  chief 
spoke  out  the  words  that  had  long  lain  nearest  to  her 
heart. 


KATEKI  TEK A H  WITHa. 


IJ 


CHAPTER  XIII. 


TEKAKWITHA   MEETS   DE  LAMBERVILLE.  —  IMPOSING 
CEREMOiNY   IN   THE   BARK    CHAPEL. 

TEKAKWITHA  was  eighteen  years  old,  and  was 
still  classed  among  the  pagan  or  inlidel  Indians, 
as  distinguished  from  tlie  Christians.  She  had  injured 
her  foot  severely ;  she  could  not  now  leave  the  cabin, 
and  sat  idle  one  b.'.-ight  sunny  day  while  tlie  other 
women  were  hard  at  work  in  the  corn-lields  down  hy 
the  river.  Slie  was  unable  to  walk  as  far  as  the  spring 
in  the  cove  just  below  the  castle,  and  bring  up  the  daily 
supply  of  water  ibr  the  lodge  ;  nor  could  slie  gather  fag- 
ots enougli  to  prepare  the  evening  meal,  though  slie 
knew  that  all  wonld  return  at  dusk  hungry  and  weary 
from  Jieir  worls  .•.  few  women,  with  some  old  people 
burdened  witli  aijments  of  various  kinds,  were  also  in 
the  village.  Two  or  three  of  tliese  had  strayed  into  the 
cliief's  cabin,  and  were  sitting  with  Tekakwitha  when 
Father  de  Lamberville,  wlio  liad  been  only  a  short  time 
in  the  Mohawk  country,  passed  slowly  along  through 
the  rows  of  long,  low  bark-covered  houses  forming  the 
Turtle  Village,  Caughnawaga  was  well-nigh  deserted  by 
its  people  that  day,  and  seemed  fast  asleep,  so  still  were 
its  streets.  Tlie  missionary  was  taking  advantage  of 
this  occasion  to  visit  the  old  and  the  sick  who  chanced 
to  be  m  their  cabins,  that  he  might  instruct  them  at  his 


■<%1^^'- 


TEKAKWITIIA   MEETS  DE  LAMBi.l^V^iLLE.        153 


luidure.     He  had  no  tiiought  of  entering  the  lodge  of 
Tekakwitha.     He  knew  that  the  chief  who  lived  there 
disliked  the  Frenchmen  who  came  down  from  Montreal ; 
and  besides,  he  supposed  the  house  would  be  empty  as 
usual  at  such  times.     Its  inhabitants  wore  known  to  be 
busy  and  thrifty  people ;  they  were  doubtless  at  work 
in  the  fields.     He  passed  close  to  the  doorway  of  the 
cabin   with   eyes    downcast,   intent  on    his  own   quiet 
thoughts.     He  wore  the  long  black  cassock  of  his  order, 
and  carried  a  crucifix  in  his  girdle  like  those  worn  by 
the  three  who  had  lodged  with  the  chief  when  he  lived 
at  Gandawague  on  Auries  Creek.     The  shadow  of  De 
Lamberville    falling    across  the    open   doorway   caused 
Tekakwitha  to  look  up,  and  she  saw  him  moving  calmly 
on  outside  in  the  suidight.     Darkness  Ijrooded  ovei-  the 
Mohawk  girl  where  she  sat,  far  back  in  the  depths  of 
the  dreary  cabin.     Her  heart  was  weary  with  waiting. 
It  may  have  been  that  her  mother's  spirit  hovered  about 
just  then,  and  renewed  its  prayer;   or,  whatevej-  it  ay 
iiave  caused  it,  the  blackgowu's  trani  of  thougii;:  v  as 
disturbed.     He  raised  his  eyes ;  he  stood  a  moniv.  -u  at 
the  doorway,  and  "il  fut  poussd  a  y  entrer,"  says  thr  <M 
manuscript,  —  a  sudden  irresistil)le  impulse  caused  hiin 
to  enter.     Lo !  at  the  blackgowu's  approach   the  petals 
of  this  Lily  of  Caughnawaga  o{)ened  wider  than  ever  be- 
fore.   Those  who  were  present  on  that  eventful  day  saw 
for  the   first  time    to  the  innermost  deptlis    of  Toka- 
kwitha's  soul,  far  down  to  its  g(jlden  centre,  enfolded  so 
long  in  shadowy  whiteness  that  no  one  suspected  its 
hidden  growth  of  beauty.     Chauchetifere  says :  — 

"There  he  found  Tekakwitha.     Never  was  iin  encounter 
iriorc  fortunate  on  the  side  of  the  girl   who  wished  to  speak 


II 


I 


I  10 


1 1? 


164 


KATERI  TEKAKWITHA. 


to  the  Father,  and  who  dared  not  go  to  seek  him ;  on  the 
side  of  the  Father,  who  found  a  treasure  where  he  expected 
to  find  no  one."  ^r* 

Charlevoix  tells  us  that  Tekakwitha  — 

"could  not  dissemble  the  joy  which  this  visit  caused  her, 
and  hastened  to  open  her  heart  to  the  Father  in  the  presence 
even  of  two  or  three  women  who  were  keeping  her  company, 
and  to  testify  to  him  her  earnest  desire  of  embracing  Chris- 
tianity. She  added  that  she  would  have  great  obstacles  to 
overcome  in  order  to  succeed  in  her  intention,  but  that 
nothing  should  deter  her.  The  ardor  with  which  she  spoke, 
the  courage  she  evinced,  and  a  certain  air,  at  once  modest 
yet  resolute,  which  appeared  on  her  face,  proved  to  the  mis- 
sionary that  his  new  proselyte  would  be  a  Christian  of  no 
common  order ;  therefore  he  instructed  her  in  many  things 
of  which  he  did  not  speak  to  all  whom  he  was  preparing  for 
baptism.  God  doubtl oss  establishes  between  hearts,  the  pos- 
session of  which  he  has  specially  reserved  to  himself,  a  sort 
of  spiritual  sympat'iy  which  forms,  even  in  this  life,  the 
sacred  bond  which  is  to  unite  them  eternally  in  glory. 
Father  de  Lamberville,  whom  I  well  knew,"  continues 
Charlevoix,  '*  was  one  of  the  holiest  missionaries  of  Canada, 
or  New  France,  as  it  was  then  called,  where  he  died  at  Sault 
St.  Louis,  as  it  were  in  the  arras  of  Charity,  worn  out  with 
toils,  sufferings,  and  penance.  He  has  often  told  me  that 
from  the  first  interview  he  had  with  Tegahkouita,  he  thought 
he  perceived  that  God  had  great  designs  upon  her  soul ; 
ho.. 'ever,  he  would  not  hasten  her  baptism,  but  took  all 
Ihosi;  precautions  whicii  experience  had  taught  to  be  so 
neou^^sary,  in  order  to  be  certain  of  the  savages  before 
administering  to  them  the  sacrament  of  regeneration." 

Ag  sooii  as  Tekakwitha  had  recovered  from  the  \,ound 
in  her  foot,  which  had  occasioned  her  encounter  with  the 


'  ii. 


TEKAKVVITUA  MEETS  DE  LAMBEUVILLE.       165 


blackgown,  she  began  to  attend  tlie  morning  and  evening 
prayers  at  the  cliapel,  in  accordance  with  Father  de 
Lamberville's  advice.  As  often  and  as  regularly  as  the 
sun  rose  and  set,  she  was  now  to  be  seen  on  her  way  to 
St.  Peter's.     Chauchetifere  says :  — 

"  At  first  they  did  not  give  her  any  trouble  ;  they  let  her 
go  and  come  to  say  her  prayers  like  the  others ;  and  some 
have  beheved  that  if  this  cabin  was  not  opposed  to  prayer 
when  Catherine  was  in  it,  it  might  have  come  from  the  good 
custom  which  the  mother  of  Catherine,  that  good  Algon- 
quin of  whom  we  have  spoken,  retained  there  up  to  the  time 
of  her  death,  and  these  infidels  were  accustomed  to  see 
praying." 

So  far  as  TekaJiwitha  was  concerned,  the  winter  which 
followed  these  events  passed  quietly  away  in  preparation 
for  her  baptism.  She  performed  her  usual  duties  in  the 
cabin,  and  her  aunts  did  not  molest  her  on  the  subject 
of  religion.  According  to  one  account,  they  had  become 
Christians  themselves,  though  this  is  contradicted  else- 
where. The  youijg  girl  was  present  at  the  instructions 
given  to  catechumens,  and  learned  all  the  prayers  with 
great  facility  and  a  marvellous  avidity,  in  the  hope  that 
the  Father  would  hasten  lier  baptism. 

"  The  missionaries  before  the  baptism  of  adults  took  care  to 
inform  themselves,  secretly,  of  their  manners  and  conduct. 
Father  de  Lamberville  questioned  all  who  knew  Tegahkouita, 
and  was  greatly  surprised  to  find  that  none,  even  among 
tiiuse  who  ill-treated  her,  could  sav  anvthing  to  her  discredit. 
This  was  the  more  flattering  to  her,  since  the  sava<:c8  are 
much  addicted  to  slander,  and  naturally  inclined  to  give  a 
malicious  turn  to  the  most  innocent  actions." 


156 


KATERI  TEKAKWITHA. 


The  missionary  found  no  one  who  did  not  give  a  high 
encomium  to  the  young  catechumen.  He  hesitated  no 
longer  to  grant  what  she  so  ardently  asked.  Easter 
Sunday,  1676,  was  appointed  for  the  day  of  her  ba|> 
tism.  The  Christians  of  Caughnawaga  Castle  were 
pleased  to  learn  that  at  last  the  blackgown  had  lesolved 
to  baptize  Tekakwitha.  Nearly  a  year  liad  passed  since 
she  first  asked  to  be  made  a  Christian.  All  knew  her 
worth.  When  the  glad  news  of  Father  de  Lamberville's 
decision  was  made  known  to  Tekakwitha,  her  counte- 
nance became  radiant  with  joy.  Her  aunts  gave  their 
consent  to  the  step  their  niece  was  about  to  take.  We 
are  not  told  what  her  uncle  said  or  did  at  the  time. 
Perhaps  he  was  intent  on  other  important  affairs  just 
then,  or  he  would  probably  have  put  some  obstacle  in 
her  way.  He  certainly  dreaded,  above  all  things,  the 
possibility  of  seeing  his  niece  enticed  away  to  Canada 
in  tile  footsteps  of  her  adopted  sister.  Perhaps  he  felt 
quite  sure  of  keeping  Tekakwitha  with  him,  as  she  showed 
no  desire  to  join  a  band  of  Kryn's  followers  who  set  out 
from  the  Mohawk  Valley  shortly  before  the  appointed 
Easter  day  arrived.  Like  those  who  had  gone  with  the 
"  great  Mohawk  "  on  a  former  occasion,  these  pilgrims 
were  bound  for  the  Praying  Castle  on  the  St.  Lawrence 
Piver.  In  the  band  were  many  friends  and  neighbors  of 
Tekakwitha,  so  that  in  part  at  least  her  heart  must  have 
gone  with  them  to  Canada.  The  Praying  Castle  of  St. 
Francois  Xavier  was  no  longer  at  La  Prairie,  as  when 
Kryn  first  visited  it,  but  had  been  moved  this  very  year 
a  few  miles  up  the  river  close  to  the  great  Lachine  Rapid 
or  Sault  St.  Louis,  and  was  lienoeforth  called  Caughna- 


waga. 


The  older  viUage  of  the  same  name  in  the  Mohawk 


IMPOSING   CEREMONY  IN  THE  BARK  CHAPEL.      157 


Valley  was  astir  with  expectation  when  Easter  Sunday  ar- 
rived, in  the  year  1676.^  The  young  catechumen  whom 
the  blackgown  De  Lamberville  esteemed  so  highly,  the 
one  of  whom  no  word  had  been  said  in  disparagement, 
every  act  of  whose  life  was  as  clear  and  fair  as  the  day, 
was  eagerly  awaiting  the  hour  of  her  baptism. 

The  Indian  girls  on  that  Easter  morning,  ready,  as 
always,  for  a  pageant  or  ceremonial  of  any  kind,  crowded 
about  the  door  of  the  rustic  chapel,  inside  and  out. 
Some  of  them  carried  their  little  brothers  or  sisters  tied 
to  their  backs  on  cradle-boards.  Some  were  gorgeous 
with  bright-colored  blankets  and  beads.  Proudly  they 
tossed  their  heads,  these  Mohawk  girls,  sure  at  least  of 
their  share  of  admiration  from  the  young  braves,  notwith- 
standiu"  that  the  ohl  chiefs  niece  was  for  the  moment 
attracting  more  attention  in  the  town  than  usual.  What 
did  her  wonderful  reputation  for  virtue  amount  to,  after 
all?  Much  hard  work,  some  of  them  thought,  and  a 
scant  allowance  of  fun  or  excitement.  But  for  once  all 
eyes  were  centred  on  the  quiet  maiden,  as  she  issued 
from  her  uncle's  lodge,  and  with  two  companions,  also 
ready  for  baptism,  neared  the  door  of  the  chapel.  It 
was  easy  to  see  that  most  of  the  people  of  Caughnawaga 
respected  and  honored  her  on  account  of  her  virtue. 
There  was  a  time  when  the  Iroquois  had  vaunted  the 
chastity  of  their  women,  and  on  that  account  held  their 
heads  higher  than  any  other  race  of  Indians.  On  this 
glorious  Easter  day  the  Mohawks  seemed  to  realize,  at 
least  in  a  general  way,  that  the  maiden  Tekakwitha, 


/ 


^  Chiuichetifere  mentions  Easter  Sunday,  1675,  as  the  date  of  Kateri 
Tekiikwitha's  baptism.  Cholenec  and  otliers  give  the  date  as  above, 
1676. 


■!■: 
■>.■' 


m 


158 


KATERI  TEKAKWITHA. 


whom  they  knew  to  be  as  strong  in  will  as  their  own 
flint  rock  and  as  pure  at  heart  us  their  crystal  spring, 
had  caught  up  the  beautiful  crown  that  was  fast  fulling 
from  them.  They  felt  that  she  at  least,  while  she  lived, 
could  be  trusted  to  hold  it  securely  above  the  mire  into 
which  they  were  sinking  faster  and  faster.  i 

On  the  day  of  Tekakvvitha's  baptism,  the  light  wliich 
the  blackgown  brought  with  him  to  the  Mohawk  country 
beamed  with  unquenchable  brightness  from  her  quiet  but 
joyful  face,  and  glimmered  in  scattered  reflections  on 
the  faces  of  the  crowd  through  which  she  passed.  There 
men  and  women,  warriors,  hunters,  jugglers,  boys  and 
girls  of  every  age,  —  in  a  word,  all  who  were  in  the  \\\- 
lage  had  gathered  into  groups  to  watch  what  was  taking 
place  at  the  chapel  of  St.  Peter.  The  blackgown  took 
care  to  render  the  baptism  of  an  adult,  and  especially  of 
such  a  notew^orthy  one  as  the  niece  of  the  chief,  as 
impressive  as  possible ;  it  was  conducted  with  all  due 
solemnity. 

Never  before  had  the  Christians  of  Caughnawaga  been 
more  generous  with  their  gifts.  They  had  offered  their 
richest  furs  ^  to  adorn  the  chapel  in  honor  both  of  Easter 
day  and  of  Tekakwitha's  baptism.  The  walls  were  hung 
with  beaver  and  elk  skins.  There  were  bear-skin  rugs 
and  buffalo  hides,  embroidered  in  many  colors,  both 
under  foot  and  on  every  side.  Belts  of  wampum 
festooned  the  rafters.  Blossoming  branches  of  shrubs 
and  clusters  of  frail  little  wild-flowers  that  grew  in  the 
ravines  near  bv,  decorated  the  altar.     The  entrance  door 

1  This  description  of  the  chapel  at  the  time  of  Tekakwitha's  baptism 
is  taken  principally  from  a  manuscript  of  Rev.  Felix  Martin,  entitled 
"  Une  Vierge  Iroquoise." 


IMPOSING   CP:UKM0NY  in  the   bark  ClIAl'EL.      159 


was  embowered  in  green.  The  approach  to  the  chapel  was 
through  an  avenue  of  budding  trees,  which  had  been 
planted  there   by  the  missionaries,  to   give  an   air   of 
seclusion  and  dignity  to  tlie  sacred  poital.     In  them  the 
birds  were  building  their  nests,  and  kept  up  a  continual 
fluttering,  chirping,  and  trilling.    The  blackgovvn's  well- 
trained  choir  of  Indian  boys  and  girls,  already  within 
the  chapel,   were   watching  for   Tekakwitha  to   enter. 
Wlien  the   three  catechumens   appeared   at   the   door, 
Father  de   Lamberville,  in   surplice   and    violet   stole, 
advanced  to  meet  them.     Sturdy  Mohawk  boys  who  had 
learned  to  serve  at  the  altar,  attended  him.  The  ceremony 
began  at  the  chapel  door.     Katherine  was  the  Christian 
name  to  be  given  to  Tekakwitha.     Clear  and  distinct 
were  the  words  of  the  priest,  as  he  asked  the  following 
questions :  "  Katherine,  what  dost  thou  ask  of  the  Church 
of  God  ? "    Then  came  the  short  sweet  answer,  "  Faith." 
"  What  doth  faith  lead  thee  to  ?  "     "  Life  everlasting," 
was  the  response.     The  blackgown,  still  using  the  words 
of  the  time-honored   ceremonial,  continued :   "  If  then 
thou  wilt  enter  into  life,  keep  the  commandments.    Thou 
sbalt  love  the  Lord  thy  God  with  all  thy  heart,  with  all 
thy  soul,  and  with  all  thy  mind,  and  thy  neighbor  as 
tliyself."     This  exhortation  sank  deep  into  the  soul  of 
Tekakwitha.      Fervent  and   recollected   in  spirit,  she 
strove   to  catch  the  meaning  of  each  word  and   sign. 
Father  de  Lamberville  went  on  with  the  sacred  rite. 
Breathing  on  her  thrice,  as  she  stood  with  head  bowed 
down,  he  exorcised  the  Evil  One,  saying :   "  Go  out  of 
her,  thou  unclean  spirit !  give  place  to  the  Holy  Spirit, 
the  Paraclete ! "  She  raised  her  head  at  these  words,  and 
he  signed  her  forehead  and  breast  with  the  cross.     Then 


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33  WEST  MAIN  STREET 

WEBSTER, NY.  I4S80 

(716)  B73-4SC3I 


160 


KATERI  TEKAKWITHA. 


he  blessed  the  salt,  the  symbol  of  wisdom,  and  laid  it 
on  her  tongue.  Again  he  bade  Satan  begone.  They' 
now  entered  the  little  church.  They  stood  close  by  the 
font.  He  touched  her  ear  with  spittle,  sf  ying  the 
mystic  word  of  Christ :  Ephpheta,  that  is,  "  Be  opened ! " 
Then  she  renounced  the  devil  with  all  his  works  and 
pomps,  and  was  anointed  with  the  oil  of  the  oatechu- 
mens.  She  made  her  profession  of  faith  in  the  words 
of  the  Apostles*  Creed.  After  that  the  priest  changed 
his  violet  stole  for  a  white  one,  and  poured  the  water 
of  baptism  on  her  head,  saying  at  the  same  time  the 
brief,  essential  words  of  the  sacrament :  "  Katherine,  I 
baptize  thee  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost     Amen." 

The  people  watched  each  of  these  ceremonies  with 
rapt  interest.  When  it  was  all  over,  Katherine  Teka- 
kwitlia  turned  from  the  font  with  a  white  cloth  on  her 
head,  which  the  priest  placed  there  in  token  of  inno- 
cence, bidding  her  carry  it  unsullied  before  the  judg- 
ment-seat of  God  ;  and  she  bore  in  her  hand  a  lighted 
taper,  the  symbol  of  faith.  She  seemed  quite  uncon- 
scious of  earth,  and  bright  with  angelic  joy.  The 
Mohawks  could  almost  believe  they  were  looking  at  a 
blessed  spirit  rather  than  at  one  of  themselves.  The 
choir  of  Indian  children,  silently  waiting  their  turn,  now 
filled  tlie  chapel  with  joyous  melody,  and  made  it  resound 
with  the  sweet  words  of  au  Iroquois  hymn,  prepared  for 
them  by  their  missionaries.  The  birds  outside,  stirred 
to  blither  singing  by  the  sound  of  voices  within,  warbled 
their  richest  notes.  The  great  forest  that  sheltered  the 
bark-covered  shrine  was  alive  with  music,  strange  and 
rapturous,  like  the  strains  heard  by  Saint  Cecilia  in  her 


IMPOSING  CEREMONY  IN  THE  BARK  CHAPEL.      161 


vision.  De  Lamberville,  entranced,  stood  at  the  altar 
fciid  listened,  like  one  in  a  dream.  Each  breath  he  drew 
was  a  fervent  prayer  for  his  Indian  flock.  He  was  quite 
alone  among  them,  —  the  only  pale-face  at  Caughnawaga 
Castle,  —  but  he  felt  no  isolation.  He  had  given  his 
life  to  these  people,  and  his  heart  vibrated  in  perfect 
accord  with  the  Iroquois  music.  If  he  thought  of  his 
home  in  France  and  the  glorious  Easter  anthems  he  had 
heard  at  St.  Eustache  and  Notre  Dame,  it  was  not  with 
vain  regret,  but  only  with  the  calm  assurance  that  if  his 
friends  across  the  sea  could  hear  these  Indians  sinsins 
in  their  forest  chapel  and  could  see  the  face  of  this 
Mohawk  girl  lit  up  with  the  joy  of  her  baptism,  they 
would  not  feel  that  he  was  throwing  away  his  life  and 
talents  among  barbarian  tribes.  The  path  of  his  duty 
lay  clearly  before  him. 

"  Go  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
These  words  were  ever  ringing  in  the  missionary's  ears. 
It  was  in  fulfilling  this  command  that  he  had  found 
the  Lily  of  the  Mohawks  ripe  for  Christianity.  He  felt 
that  he  had  gathered  rich  fruit  with  but  little  effort, 
and  his  next  thought  was  how  to  keep  it  safe  and  bring 
it  to  its  highest  perfection  for  the  Master  of  the  Vine- 
yard, whom  he  served. 

From  the  time  of  her  baptism  Katherine  Tekakwitha's 
life  resembled  in  many  respects  the  lives  of  the  early 
Christians.  Chauchetifere  thus  speaks  of  her  baptismal 
name :  — 

"  Several  Indians  bore  this  name  before  and  after  her,  but 
not  one  of  them  so  worthily  as  the  Blessed  Catherine  Tega- 
kouita.     La  Prairie  de  la  Magdeleine  possesses  the  precious 


162 


ILATERI  TEKAKWITHA. 


remains  of  one  named  Catherine  Ganneaktena,  from  Oneida, 
who  was  the  foundation  stone  of  the  mission.  .  .  .  Another 
Catherine  died  at  the  Sault  at  the  age  of  thirteen,  having 
lived  innocent  as  an  angel,  and  died  as  a  victim  of  virginity. 
These  two  Catherines  would  have  served  as  models  for  all 
the  Christian  Indian  women  at  the  mission  of  the  Sault, 
had  not  Catherine  Tegakouita  arisen  to  shine  like  a  sun 
among  the  stars.'' 


i    , 


CHAPTEK  XIV. 


PERSECUTIONS.  —  HEROIC     CALMNESS    IN    A    MOMENT     OF 
PERIL.  —  MALICE   OF  TEKAKWITHA'S   AUNT. 

AFTER  her  baptism,  Katherine  Tekakwitha  was 
supremely  happy.  Her  deft  hands  were  as 
busy  as  before,  providing  for  the  general  comfort  in  her 
uncle's  lodge.  Besides  this  she  went  back  and  forth 
twice  each  day  to  the  chapel,  where  the  blackgown 
assembled  his  dusky  flock  for  morning  and  evening 
prayers.  On  Sundays  she  heard  Mass  at  the  same  bark- 
covered  shrine  of  St.  Peter,  and  later  on  in  the  day  she 
joined  in  chanting  the  prayers  of  the  chaplet  with  al- 
ternate choirs  of  the  Christian  Indians.  This  was  a 
favorite  religious  exercise  at  all  the  Iroquois  missions. 
These  people  were  gifted  by  nature  with  sweet  voices, 
and  sang  well  together.  If  at  any  time  the  Mohawk 
girl  was  beset  with  some  difficulty  or  perplexity,  she 
went  at  once  to  tell  it  with  all  simplicity  to  Father  de 
Lamberville,  who  pointed  out  to  her  with  great  care 
the  path  which  he  believed  would  lead  her  most  di- 
rectly on  to  holiness  of  life.  Once  sure  of  her  duty, 
Tekakwitha  walked  straight  forward,  with  timid,  down- 
cast eyes,  but  joyous  spirit,  swerving  neither  to  the 
right  nor  to  the  left.  The  rule  of  life  that  the  Father 
prescribed  for  his  other  Christians  to  keep  them  from 
the  superstitious,  impure  feasts  and  drunken  debauch- 


164 


KATERI  TEKAKWITHA. 


eries  common  among  the  Indians,  was  too  general  and 
not  advanced  enough  for  Tekakwitha.  She  had  always 
avoided  these  excesses  even  in  her  heathen  days,  and 
now  her  craving  for  a  higher  and  deeper  knowledge  of 
spiritual  things  was  so  great  that  the  blackgown  soon 
found  himself  called  on  to  direct  her  in  the  way  of 
special  devotional  exercises  and  unusual  practices  of 
virtue. 

In  iJecember,  1676,  an  event  occurred  of  much  inter- 
est to  the  Christian  Indians.  On  the  feast  of  the  Im- 
maculate Conception,  the  blessing  of  the  statue  of  Notre 
Dame  de  Foye  took  place  at  Tionnontogen,  or  the  Mis- 
sion of  St.  Mary's.  This  statue  was  a  fac-simile  of  a 
highly  venerated  one  of  the  Blessed  Virgin  in  Belgium. 
It  was  made  of  oak  from  the  place  where  the  first  origi- 
nated, and  had  been  sent  out  from  France  to  the  In- 
dians. Father  Bruyas  received  it  at  Tionuontogen  as 
a  precious  gift  to  his  Christian  Mohawks.  All  the 
neophytes  of  the  neighboring  villages  assembled  to  see 
it  unveiled  and  solemnly  blessed.  It  was  placed  in  the 
chapel  in  such  a  way  that  a  bright  ray  of  light  falling 
through  a  small  opening  in  the  bark  wall  fell  directly 
upon  the  Madonna.  The  Indians  had  not  seen  anything 
so  beautiful  and  new  to  them  since  Boniface  showed 
them  on  Christmas  day  at  Caughnawaga  the  little 
statue  of  the  Christ-child  lying  in  a  manger.  Father 
Martin,  speaking  of  the  unveiling  of  this  statue  of  the 
Madonna,  says  that  Katherine  Tekakwitha  would  not 
fail  to  be  present  at  this  pious  rendezvous.  She  was 
baptized,  it  will  be  remembered,  at  Easter  time ;  and  the 
blessing  of  the  statue  of  Notre  Dame  de  Foye  took 
place  on  the  8th  day  of  the  following  December. 


PERSECUTIONS. 


166 


Charlevoix  says,  alluding  to  Tekakwitha's  Christian 
life:  — 

"  From  the  first,  her  virtues  gained  admiration  even 
from  those  who  were  the  furthest  from  imitating  them  ;  and 
those  to  whom  she  was  subject  left  her  free  to  follow  the 
promptings  of  her  zeal  for  a  short  time.  The  innocence  of 
her  life,  and  the  precautions  she  took  to  avoid  all  occasions 
of  sin,  and  above  all  her  extreme  reserve  with  regard  to  all 
which  might  in  the  slightest  degree  wound  modesty,  appear- 
ing to  the  young  people  of  the  village  a  tacit  reproach  to 
the  licentious  life  which  they  led,  several  endeavored  to 
turn  her  astray,  in  the  hope  of  tarnishing  the  splendor  of 
a  virtue  which  dazzled  them. 

"  On  the  other  hand,  although  she  neglected  none  of  her 
domestic  labors  and  was  ever  ready  to  assist  others,  her 
relatives  murmured  greatly  at  her  spending  all  her  free 
time  in  prayer ;  and  as  she  would  not  work  on  Sundays 
and  feast-days,  when  forbidden  by  the  Church,  they  would 
deprive  her  of  food  the  entire  day.  Seeing  that  they  gained 
nothing  by  this  means,  they  had  recourse  to  more  violent 
measures,  often  ill-treating  her  in  the  most  shameful  man- 
ner :  when  she  went  to  the  chnpel  they  would  send  boys  to 
throw  stones  at  and  calumniate  her ;  while  drunken  men,  or 
those  pretending  to  be  such,  would  pursue  her  and  threaten 
her  life;  but  fearless  of  their  artifices,  she  continued  her 
exercises  as  if  in  the  enjoyment  of  the  most  perfect  liberty 
and  peace." 

She  did  not  hesitate  to  say,  when  there  was  occasion 
for  it,  that  she  would  die  rather  than  give  up  the  prac- 
tice of  the  Christian  religion.  Her  resolution  was  put 
to  severe  tests,  but  she  never  wavered.  Chaucheti^re 
thus  wrote  concerning  the  persecutions  sh'  had  to 
endure  at  this  time :  — 


166 


KATERI  TEKAKWITHA. 


1 

"  There  are  those  who  dare  not  declare  themselves  when 
they  are  the  only  Christians  in  their  cabin ;  but  Katherine 
showed  an  extraordinary  firmness  of  spirit  against  human 
respect.  When  the  children  pointed  their  fingers  at  her, 
when  they  called  her  no  longer  by  her  Indian  name,  but 
called  her  by  the  name  of  Christian  in  derision,  as  though  they 
meant  dog,  —  which  lasted  so  long  that  they  forgot  her  name, 
giving  her  none  other  at  all  but  that  of  the  Christian^  because 
she  was  the  only  one  in  the  cabin  who  was  baptized, — 
far  hom  afflicting  herself  on  account  of  this  scorn  of  which 
she  was  the  object,  she  was  happy  to  have  lost  her  name. 

"  She  had  much  to  suffer  from  the  mockeries  of  tlie  sor- 
cerers, of  the  drunkards,  of  all  the  enemies  of  *  The  Prayer,' 
likewise  of  her  uncle." 


He  too,  as  time  went  on,  seems  to  have  taken  an  ac- 
tive part  in  persecuting  the  young  girl  wL  >  M^as  entirely 
dependent  on  him  for  protection  from  insult.  Wlien  her 
own  uncle,  the  chief  man  of  the  castle,  turned  against 
her,  what  could  she  expect  from  others  but  ill-treatment 
of  every  sort  ?  Her  firmnesb,  which  nothing  could 
shake,  irritated  her  heathen  relatives  more  and  more. 
They  called  her  a  sorceress.  Whenever  she  went  to 
the  chapel  they  caused  her  to  be  followed  by  showers 
of  stones,  so  that  to  avoid  those  who  lay  in  wait  for 
her,  she  was  often  obliged  to  take  the  most  circuitous 
routes.  Was  it  not  strange  that  one  so  shy  by  nature 
as  Tekakwitha  should  have  had  the  strength  of  will  to 
undergo  all  this  without  flinching  ?  She  seemed  to  be 
utterly  devoid  of  fear  ;  though  timid  as  a  deer,  she  had 
the  courage  of  a  panther  at  bay,  and  was  no  less  quick 
to  act  when  the  time  for  action  came. 

One  day  when  she  was   employed  as  usual  in   her 


A  MOMENT  OF  PERIL. 


167 


uncle's  lodge,  a  young  Indian  suddenly  rushed  in  upon 
her,  his  features  distorted  with  rage,  his  eyes  flashing 
tire,  his  tomahawk  raised  above  his  head  as  if  to  strike 
her  dead  at  the  least  opposition.  Tekakwitha  did  not 
cry  out,  or  make  an  appeal  for  mercy,  or  promise  to 
abandon  the  course  she  was  taking  in  the  midst  of  this 
ever  increasing  ton'ent  of  threats  and  abuse.  With 
perfect  composure,  without  the  tremor  or  twitch  of  a 
muscle,  she  simply  bowed  her  head  on  her  breast,  and 
stood  before  the  wild  and  desperate  young  savage  as 
immovable  as  a  rock.  Words  were  not  needed  on 
either  side.  With  all  the  eloquent  silence  of  the  Indian 
sign  language,  her  gesture  and  attitude  spoke  to  the 
youth  and  said  :  "  I  am  here,  I  am  ready.  My  life  you 
can  take ;  my  faith  is  my  own  in  life  or  in  death.  I 
fear  you  not ! "  The  rage  in  the  Indian's  eye  died  out, 
and  gave  place  to  wonder,  then  awe.  He  gazed  as  if 
spellbound.  The  uplifted  tomahawk  dropped  to  his 
side.  Her  firmness  unnerved  him.  Admiration,  then 
a  strange  fear,  overmastered  tlie  young  brave,  whose 
brain  perhaps  had  been  somewhat  clouded  with  liquor 
when  he  thus  r/ndertook  to  rid  the  old  chief's  niece  of 
her  Christian  whims.  Be  that  as  it  may,  he  could  not 
have  been  more  astonished  at  what  he  beheld  if  a 
spirit  had  appeared  before  him  and  ordered  him  out  of 
the  lodge.  Cowed  and  abashed,  he  slunk  away,  as  if 
from  a  superior  being;  or  ratlier,  in  the  words  of 
Charlevoix,  "he  turnel  and  fled  with  as  much  pre- 
cipitation as  if  pursued  by  a  band  of  warriors." 

Thinking  Tekakwitha  meant  to  join  the  Mohawks  on 
the  St.  Lawrence,  they  had  sought  by  threatening  her 
life  in  this  way  to  prevent  her  from  carrying  out  her 


168 


KATEllI  TEKAKVriTHA. 


purpose.  They  now  let  her  live  in  peace  for  a  time. 
No  stone  had  been  left  unturned  to  weary  her  out  and 
break  her  spirit;  it  had  all  proved  to  be  of  no  avail. 
They  might  as  well  have  tried  to  frighten  the  stars  from 
their  accustomed  course  through  the  heavens  as  to  turn 
this  quiet  Mohawk  girl  from  the  path  her  conscience 
marked  out.  Her  hold  on  faith  and  virtue  was  stronger 
than  torture  or  death.  These  first  caprices  of  her  tor- 
mentors were  followed  a  little  later  by  a  more  dangerous 
persecution,  and  to  one  possessed  of  Tekakwitha's  sen- 
sibilities, the  most  cruel  of  all. 

It  was  the  last  trial  she  was  called  upon  to  endure  in 
the  land  of  her  birth.  It  was  the  only  one,  perhaps, 
that  could  have  estranged  her  from  her  nearest  kindred 
and  her  beloved  Mohawk  Valley ;  for  we  are  told  that 
she  was  particularly  sensitive  to  the  reproach  they 
made  to  her  of  having  no  natural  affection  for  her  rela- 
tions and  of  hating  her  nation.  Had  this  been  true, 
she  would  never  have  remained  in  her  uncle's  lodge  as 
she  did,  till  its  inmates  hardened  their  hearts  against  her 
to  the  exclusion  even  of  the  commonest  sentiments  of 
humanity.  This  was  particularly  the  case  with  one  of 
her  aunts,  who  succeeded  only  too  well  in  making  the 
life  of  her  niece  a  torture.  She  was  the  direct  cause 
of  Tekakwitha's  last  and  severest  trial  in  the  Mohawk 
country. 

In  1677  the  Lily  of  the  Mohawks  accompanied  her 
relatives  on  the^usual  spring  hunt.  They  went  in  the 
direction  of  the  Dutch,  we  are  told,  or  in  other  words, 
towards  the  settlement  at  Schenectady.  Had  their  ob- 
ject been  to  fish,  they  would  most  likely  have  gone  on 
from  there  to  the  fishing  village  at  the  mouth  of  the 


THE  CAMP  AT  SARATOGA 


169 


Norman's  Kill,  near  Albany,  passing  down  through  the 
"  vale  of  Tawaseutha."  As  these  Indians  went  to  hunt 
and  not  to  fish,  they  probably  took  instead  one  of  the 
many  trails  leading  through  the  pine-forest  of  Saratoga, 
any  one  of  which  would  quickly  bring  them  to  a  region 
frequented  by  deer  and  game  from  the  Adirondacks. 
There,  at  a  certain  spot  known  to  the  Mohawks  from 
time  immemorial,  a  strange  medicine-spring  bubbled 
over  the  top  of  a  round,  liigh  rock,  and  scattered  its 
health-giving  waters  at  random  over  the  ground.  Then, 
and  for  a  hundred  years  to  come,  its  existence  was  known 
only  to  the  Indians.  No  white  man  had  ever  been  per- 
mitted to  lift  its  pungent  water  to  his  Mps. 

To  this  place,  called  "  Serachtague  "  in  his  report  of  the 
colony.  Governor  Dongan  tried  in  vain  to  recall  the 
Iroquois  Christians  of  Canada,  by  promising  them  Eng- 
lish blackgowns,^  and  undisturbed  possession  ol  their 
favorite  hunting-ground.  With  this  interesting  fap+  if 
early  Saratoga  history,  however,  we  are  not  no-  i- 
cerned.  As  for  the  one  involving  Tekakwitha,  here  xs 
Chaucheti^re's  account  of  what  occurred  at  the  Mohawk 
hunting-camp,  and  of  the  report  that  was  carried  back 
from  there  to  the  village :  — 

"  In  the  spring  or  during  the  time  of  the  chase  she  had 
gone  with  her  relations  towards  the  Dutch,  with  her  uncle. 
The  wife  of  this  hunter  did  not  like  Catherine,  perhaps  be- 

^  These  promises  were  of  no  great  account.  Kryn,  the  great  Mo- 
hawk warrior,  said  in  1687,  "  If  a  priest  would  settle  at  Saragtoga, 
many  [Indians]  would  return  ;  f  jr  they  had  longed  and  waited  a  long 
time  for  it."  Colonial  History,  vol.  iii.  p.  436.  As  this  hope  failed,  and 
neutrality  was  not  possible,  we  find  Kryn  thenceforth  in  close  alliance 
with  the  French. 


170 


KAT£RI  TEKAKWITUA. 


cause  the  good  life  of  Catherine  was  a  reproach  to  the  coii' , 
trary  life  led  by  this  infidel ;  this  woman  examined  all  the 
actions  and  all  the  words  of  Catherine,  that  she  might  dis- 
cover  something  with  which  to  find  fault.  It  is  a  common 
thing  among  the  Indians  to  treat  an  uncle  like  a  father,  and 
to  call  him  by  the  very  name  of  father.  Catherine  chanced 
one  day,  in  speaking  of  this  old  man  in  company  with 
others,  to  let  slip  his  name  without  using  the  name  of 
*  father '  or  *  my  father  ;  *  this  woman  noticed  that,  and  judged 
rashly  of  Catherine,  and  said  that  Catherine  had  sinned 
with  her  husband.  She  did  not  fail  to  seek  out  Father  Lam- 
berville,  and  tell  him  that  she  whom  he  esteemed  so  much 
had  sinned.  The  Father  wished  to  examine  the  reasons 
which  this  woman  had  for  treating  in  such  a  way  this  good 
Christian,  and  having  found  out  that  the  strongest  was  that 
which  I  have  just  related,  h«  sharply  reproved  this  evil» 
speaking  tongue ;  but  he  did  not  neglect  to  speak  to  Cather- 
ine and  to  instruct  her  on  the  sin,  and  the  pains  of  hell  that 
God  has  prepared  for  punishing  it,  and  then  he  questioned 
Catherine,  who  replied  with  firmness  and  modesty  that  never 
had  she  fallen  into  this  sin  either  on  this  occasion  or  on  any 
other,  and  that  she  did  not  fear  to  be  damned  [for  it]  ;  but 
much  sooner,  for  not  having  courage  enough  to  let  them 
break  her  head  rather  than  to  go  to  work  in  the  fields  on 
Sunday.  She  believed  she  had  not  done  enough  by  remain- 
ing whole  days  without  oating,  for  when  she  did  not  go  to 
work  in  the  fields  on  Sundays,  they  would  hide  everything 
there  was  to  eat  in  the  cabin,  and  they  left  her  nothing  of 
what  had  been  prepared  for  that  day.  This  was  in  order 
that  hunger  might  oblige  her  to  go  to  the  fields,  where  they 
would  have  forced  her  to  work."  ^ 


They  declared  that  Christianity  was  making  her  lazy 
and  worthless.    Had  she  been  accustomed  to  iJle  away 


MALICE  OF  HER  AUNT. 


171 


as  much  of  her  time  in  amusement  as  the  other  young 
squaws,  she  would  not  have  been  so  treated ;  but  her 
ill-natured  aunts,  for  whom  she  had  worked  industri- 
ously all  her  life,  now  begrudged  her  the  one  day  of  rest 
out  of  seven  which  she  took  for  conscience'  sake.  Thus 
Sunday  generally  proved  not  a  feast,  but  a  fast-day  to 
Tekakwitha.  Her  life  was  becoming  intolerable.  Ker 
cruel  and  morose  aunt,  whom  Martin  rightly  calls  un 
esprit  bizarre f  had  received  from  Father  de  Laniberville 
a  reprimand  which  covered  her  with  confusion.  She 
visited  her  chagrin  upon  the  head  of  her  innocent  victim. 
"Well!"  she  had  said  to  the  blackgown,  "so  Katherine, 
whom  you  esteem  so  virtuous,  is  notwithstanding  a 
hypocrite  who  deceives  you."  As  such  her  aunt  now 
treated  her.  This  evil-minded  old  squaw,  who  looked 
through  the  murky  cloud  of  her  own  sins  at  the  bright- 
ness and  holiness  of  the  young  life  so  close  to  hers,  dis- 
liked its  radiance.  It  caused  her  to  blink  uncomfortably, 
and  she  refused  to  believe  in  its  truth.  She  shrank 
back  into  the  dark,  which  suited  her  better.  In  her 
fruitless  efforts  to  hide  from  her  wicked  eyes  the  bright 
light  that  shone  about  the  pathway  of  Tekakwitha,  she 
tried  by  every  means  in  her  power  to  brand  the  virtue 
of  her  niece  as  a  mere  pretence,  assumed  to  cover  worse 
deeds  than  her  own. 

There  was  no  longer  for  the  Lily  of  the  Mohawks 
even  a  shadow  of  protection  in  her  home  at  Caugh- 
nawaga  Castle.  Her  uncle  had  beset  her  path  with 
drunken  men  and  taunting  children ;  she  had  been  de- 
prived of  food,  she  had  been  threatened  with  death,  and 
last  of  all,  her  aunt  had  done  what  she  could  to  defame 
her  to  the  blackgown.     He,  however,  was  now  her  only 


172 


KATERI  TEKAKWITHA, 


Mi 


friend ;  and  his  advice  to  her  was  to  leave  the  country 
as  s^'^n  as  possible,  and  take  refuge  at  the  Praying  Castle. 
What  wonder,  then,  that  Tekakwitha,  after  having  thus 
spent  a  year  and  a  half  in  her  home  as  a  Christian,  be- 
gan to  look  with  longing  eyes  towards  the  new  Caugh- 
nawaga  on  the  St.  Lawrence,  whither  her  adopted  sister 
and  Anastasia  Tegonhatsihongo  had  already  gone.  She 
turned  to  the  mission  settlement  in  her  thoughts  as 
to  a  land  of  promise  and  peace,  an  asylum  where  her 
religion  and  her  innocence  would  be  respected. 

Travelling  Indians  from  the  Sault  came  and  went 
among  their  tribesmen  in  the  Mohavv'k  Valley.  Some- 
times they  were  joined  by  new  recruits,  who  returned 
with  them  to  Canada.  Tekakwitha  now  greeted  the 
arrival  of  each  band  cf  these  Christian  Indians  with  a 
hopeful  smile;  but  again  and  again  she  saw  them  depart 
with  a  weary  sigh,  for  when  they  were  gone,  she  felt  that 
her  only  jhance  of  release  from  her  trials  had  vanished 
with  them.  Thus  far  none  of  them  had  offered  to  take 
her  to  the  Praying  Castle,  and  indeed,  she  knew  of  no 
one  with  whom  she  Mould  have  cared  to  go  had  she 
been  asked.  She  saw  no  way  out  of  her  troubles.  Her 
uncle,  grown  harsh  and  unkind  to  her,  was  displeased 
with  all  that  she  did  in  the  lodge,  and  yet  he  would  not 
consent  to  her  going  away.  The  old  chief  was  moody 
and  sullen  at  sight  of  his  half-unteiianted  castle.  Who 
then  would  dare  to  tamper  with  his  niece,  or  assist  her 
in  any  way  to  escape  ?  Who  would  ever  be  found  will- 
ing to  undertake  so  dangerous  a  ven.:are  ?  Tekakwitha 
sadly  realized  her  position,  and  felt  that  she  could 
only  gather  together  the  powers  of  her  soul  for  patient 
and  persistent  endurance  even  unto  death.     She  knew 


(V 


"A  LILY  AMONG  THORNS." 


173 


that  if  her  relatives  could  once  force  ^  r  by  long-con- 
tinued persecution  to  yield  to  them,  tiieir  old  kindness 
would  return;  they  would  then  be  only  too  glad  to 
choose  a  husband  for  her,  and  to  give  her  a  place  among 
the  oyanders,  or  noble  matrons  of  the  nation.  But  the 
national  life  of  the  Mohawks  was  still  thoroughly  hea- 
then, and  her  part  was  already  taken  with  the  Chris- 
tians. She  would  not  retreat  one  step,  nor  entertain 
for  a  moment  the  thought  of  surrender,  though  she  was 
cut  off  almost  entirely  from  communication  with  those 
of  her  own  faith.  She  stood  apart  from  them  all,  and 
suffered  and  made  no  moan.  During  this  time  Teka- 
kwitha  was  learning  the  bitterest  lesson  of  life ;  she 
was  daily  sounding  the  depths  and  unlocking  the  secrets 
ot  unshared  sorrow.  In  this  the  heart  of  the  Lily  was 
waxing  strong ;  but  alas !  her  very  soul  was  athirst  for 
the  "living  water"  that  was  so  cruelly  denied  her.  She 
had  scarcely  as  yet  been  allowed  to  taste  of  its  sweet- 
ness. She  knew  that  those  who  lived  at  the  Sault  were 
permitted  to  drink  deep  of  the  precious  draught,  and 
revelled  in  wealth  of  spiritual  food.  Thus  checked  and 
deprived  of  instruction,  how  could  she  ever  hope  to  ob- 
tain the  "  bread  of  life  "  that  was  given  out  so  freely  at 
the  mission  village  ?  Was  she  alone,  of  all  the  Iroquois 
Christians,  to  hunger  and  thirst  for  these  things  without 
relief  till  she  died  ?  Was  she  to  be  all  her  life  "  the 
only  one  in  the  lodge  baptized "  ?  And  would  she  be 
always  treated  as  now  ?  She  felt  that  she  could  not 
endure  it  much  longer  and  live ;  for  the  Lily  was  left 
quite  alone  among  thorns,  and  the  thorns  were  pricking^ 
her  almost  to  death. 


174 


KATERI  TEKAKWITHA. 


CHAPTER  XV. 

HOT  ASHES   PLANS   TEKAKWITHA'S  ESCAPE. 

THE  Indian  chief  Louis  Garonhiagud,  known  to  the 
English  as  Hot  Ashes,  and  called  by  the  French 
La  Poudre  Chaude  or  La  Cendre  Chaude,  was,  as  his 
name  implies,  a  quick-tempered,  impulsive,  and  fiery 
man.  He  was  an  Oneida  by  birth,  and  was  known  to 
have  been  one  of  the  executioners  of  the  heroic  mis- 
sionary Brebeuf,  who,  with  his  companion  Lalemant, 
yas  tortured  and  slain  in  the  Huron  country  by  Iro- 
quois warriors.  Since  that  time  Hot  Ashes  had  become 
a  Christian.  His  career  and  character  are  interesting 
and  characteristic  of  the  times.  As  this  impetuous 
chief,  dogique,  and  apostle  was  bold  enough  to  come 
forward  and  assist  the  Lily  of  the  Mohawks  to  escape 
from  her  uncle's  lodge  to  the  Sault  St.  Louis,  some 
further  account  of  him  may  well  be  given. 

Hot  Ashes  had  been  betrothed  to  his  wife  in  child- 
hood. They  had  lived  together  from  the  time  he  was 
eight  years  old.  The  violence  of  his  nature  was  held  in 
check  to  a  certain  extent  by  the  unalterable  patience, 
the  gentleness,  and  the  yielding  disposition  of  his  worthy 
squaw.  Their  union  was  what  Chauchetifere  calls  one 
of  the  good  marriages  that  are  sometimes  made  among 
the  savages.  Hot  Ashes  was  chief  or  captain  of  his 
village  in  the  Oneida  country,  and  was  held  in  high 


HOT  ASHES. 


176 


esteem  by  his  tribesmen.    His  own  quick  temper  was  the 
cause  of  his  leaving  them.    At  one  time  the  question  of 
moving  the  village  to  a  new  site  —  an  event  of  frequent 
occurrence  among  the  Indians  —  gave  rise  to  a  quarrel 
between  the  leading  chiefs.    While  still  angry  on  this 
account,  Hot  Ashes  went  off  to  the  hunt.    Thereupon  a 
second  event  occurred,  of  so  irritating  a  nature  that  he 
was  enraged  beyond  all  bounds.     News  came  to  him 
that  his  favorite  brother  had  been  killed.    The  bearer 
of  the  news  did  not  tell  him  who  had  committed  the 
fatal  deed.    The  furious  and  excitable  chief  immediately 
persuaded  himself  that  it  had  been  done  by  the  French. 
Without  waiting  to  learn  the  particulars,  he  hurried  oflF 
toward  Montreal  to  wreak  his  vengeance  on  the  Cana- 
dian settlers.    On  his  way,  however,  he  learned  that  his 
brother  had  been  killed  in  an  entirely  different  quarter^ 
and  not  by  these  people  at  all.     Hot  Ashes  was  now 
in  a  quandary.     What  should  he  do  next  ?    He  was 
near  the  Praying  Castle  on  the  St.  Lawrence,  whose 
hospitable  doors  were  always  open  to  travellers,  and 
he  paused  there  for  a  time  to  consider  the  situation. 
The  Indians  of  that  place  liked  him  from  the  first ;  he 
soon   made    friends   among  them,   and  his   wife  was 
charmed  with  the  quiet,  orderly,  and  peaceful  life  of  the 
Christian  Indians  who  dwelt  there.     Hot  Ashes  thus 
had  ample  time  to  cool  down  and  think  matters  over. 
Should  he  now  decide  to  return  to  his  own  country,  he 
would  feel  bound  to  avenge  his  brother's  death,  accord- 
ing to  custom,  on  the  people  by  whom  he  had  been 
slain.     He  knew  that  this  would  involve  his  whole 
nation  in  a  bloody  war.     This  he  disliked  to  do ;  for 
when  not  in  a  tempest  of  anger,  Hot  Ashes  was  a  gen- 


176 


KATERI  TEKAKWITHA. 


erous,  good-hearted  man.  Then,  too,  the  longer  he  re- 
mained at  the  Sault  the  more  contented  and  calm  he 
became.  Won  over  by  his  wife  Garhoit,  he  consented  to 
be  instructed  and  to  be  baptized  with  his  whole  family. 
The  baptism  of  so  important  a  chief  was  a  great  event 
for  the  mission.  All  his  own  people  who  were  in  the 
vicinity,  and  many  even  from  the  distant  Oneida  country, 
assembled  at  the  Praying  Castle  for  the  occasion.  A 
number  of  these  remained  and  became  Christians.  There 
were  soon  so  many  Oneidas  dwelling  at  the  Sault  that 
they  needed  a  ruler  of  their  own  nation,  and  Hot  Ashes 
was  chosen  to  preside  over  them.  He  thus  became  the 
fourth  dogique,  or  captain  of  the  Praying  Castle.  He 
soon  ranked  first  of  all  in  importance,  notwithstanding 
the  ability  of  his  stanch  friend  Kryn,  the  "great  Mo- 
hawk." Still  his  unruly  temper  would  break  forth  at 
times,  as  it  did  on  the  occasion  of  his  reception  as 
captain.  The  men  of  the  Sault  assembled  in  due  form, 
lighted  the  fire  for  him,  gave  him  the  calumet  to  smoke, 
and  went  through  all  the  ceremonies  save  one,  which 
most  unfortunately  was  forgotten.  Hot  Ashes,  indignant 
at  the  oversight,  went  to  Father  Freniin,  the  missionary, 
and  gave  vent  to  his  ire.  He  said  that  they  had  mocked 
him,  that  they  had  treated  him  like  a  child,  that  he  was 
a  chief  without  a  mat,  that  he  would  be  obliged  to  hold 
his  council  out  of  doors.  In  short,  he  could  not  be 
pacified  till  the  old  men  reassembled,  and  the  whole 
ceremony  from  beginning  to  end  was  gone  over. 

Once  duly  installed,  Hot  Ashes  ruled  the  village  with 
ability  and  vigor  up  to  the  time  of  his  death.  He  out- 
lived Tekakwitha,  and  was  finally  killed  in  battle. 
Many  incidents  are  told  of  his  courage,  piety,  and  zeal, 


HOT  ASHES. 


177 


his  devotion  to  his  religion  and  the  good  of  the  settle- 
ment, and  also  of  his  tenderness  to  his  wife  while  suflfer- 
ing  from  grievous  ailments  which  afflicted  the  later 
years  of  her  life.  He  had  a  natural  talent  for  exhorting 
and  teaching.  He  won  many  of  his  own  people  to 
Christianity,  and  when  war  was  threatened  he  did  what 
he  could  to  maintain  peace  between  the  Oneidas  and 
the  French.  While  thus  engaged  he  was  suspected  of 
double  dealing ;  but  taking  no  notice  of  the  evil  things 
that  were  said  of  him,  Hot  Ashes  held  to  his  own 
disinterested  course  with  head  erect,  confiding  in  his 
good  wife,  who  alone  remained  true  to  him,  till  at  last 
he  succeeded  in  living  down  all  suspicion  of  treachery 
on  either  side.  He  it  was,  more  than  all  others,  who 
opposed  and  pievented  the  introduction  of  the  liquor 
traffic  into  the  settlement  at  the  Sault.  A  lively  incident 
is  given  by  Chauchetifere  to  show  his  love  of  temperance. 
Soon  after  his  baptism  he  chanced  to  be  hunting  at  the 
end  of  the  island  of  Montreal,  when  he  fell  in  with  a 
band  of  Oneidas.  They  were  being  supplied  with  liquor 
by  an  unscrupulous  Canadian  tradci.  They  sat  around 
a  great  bowl  of  fire  water,  from  which  they  drank  freely, 
and  which  was  constantly  replenished  by  the  crafty 
Frenchman.  Hot  Ashes  was  asked  to  join  them.  He 
did  so,  through  courtesy,  and  drank  with  the  rest.  Find- 
ing that  he  was  expected  and  urged  to  take  more  than 
he  ought,  an  expedient  came  into  his  ready  brain  for 
preventing  further  mischief.  As  there  were  older  men 
than  himself  in  the  band,  it  would  not  have  been  con- 
sidered proper  for  him  to  reprove  them  openly.  This, 
then,  is  what  he  did.  He  stood  up  and  began  to  sing 
like  a  drunken  man,  and  to  dance.     Suddenly  he  pre- 


178 


KATERI  TEKAKWITHA. 


tended  to  take  a  false  step,  and  at  the  same  time  gave 
the  bowl  a  great  kick  with  his  foot.  This  scattered  its' 
contents  over  the  ground.  The  Indians,  not  suspecting 
his  intention,  looked  upon  the  accident  as  a  good  joke. 
They  began  to  laugh  uproariously  and  to  make  fun  of 
Hot  Ashes,  who  went  on  with  his  mimicry.  In  the 
mean  time  night  came  on,  and  they  thought  no  more  of 
drinking,  but  aU  fell  asleep.  Hot  Ashes  then  retired, 
well  pleased  with  having  put  a  stop  to  the  debauch. 

Other  anecdotes  might  be  given  to  show  the  character 
and  spirit  of  this  Indian ;  but  it  is  enough  to  know  that 
he  was  just  the  one  to  assist  the  Lily  of  the  Mohawks 
in  the  accomplishment  of  her  now  well-defined  purpose, 
—  to  escape  at  all  hazards,  and  turn  from  her  uncle's 
lodge  to  the  Praying  Castle. 

Tokakwitha's  adopted  sister,  already  in  Canada,  knew 
well  the  condition  of  affairs  in  the  Mohawk  country,  and 
above  all,  in  the  lodge  of  the  chief,  with  whom  she  had 
formerly  lived  at  Caughnawaga.  She  was  fully  aware  that 
Tekakwitha's  life  there  as  a  Christian  would  necessarily 
be  a  thorny  one.  She  and  her  husband  often  spoke  of 
the  unhappy  condition  in  which  the  young  Mohawk 
was  placed,  and  of  the  desirability  of  having  her  with 
them.  When  it  became  known  that  Hot  Ashes  was 
about  to  visit  the  Long  House  of  the  Five  Nations  on 
an  errand  of  zeal,  they  realized  at  once  that  the  wished- 
for  opportunity  had  come.  They  would  now  be  able  to 
assist  Tekakwitha.  The  Oneida  chief  intended  to  speak 
to  his  people  concerning  the  faith  that  was  in  him,  and 
to  persuade  as  many  of  them  as  possible  to  return  with 
him  to  the  Sault.  Tekakwitha's  brother-in-law,  urged 
by  his  wife,  resolved  to  accompany  Hot  Ashes  on  his 


TEKAKWITHA'S  ESCAPE. 


179 


proposed  journey,  and  in  order  to  make  sure  of  carrying 
out  his  own  immediate  purpose,  —  which  was  to  bring 
his  sister-in-law  back  with  him, — he  took  into  his  con- 
iidence  a  good  friend  of  his  from  Lorette,  a  mission  vil- 
lage of  the  Hurons,  near  Quebec.  This  Indian  of 
Lorette  and  the  brother-in-law  of  Tekakwitha  consulted 
with  Hot  Ashes,  and  the  three  together  planned  their 
journey  as  best  they  could  beforehand.  Then  they 
stepped  lightly  into  a  canoe,  just  large  enough  to  hold 
them,  and  soon  were  speeding  southward  over  Lake 
Champlain,  and  thence  through  Lake  George  on  their 
way  to  the  Mohawk  Valley. 

Ah,  Tekakwitha,  why  is  your  step  so  weary  there 
in  the  village  street  ?  Why  do  you  pause  at  the  cabin 
door  as  though  you  did  not  care  to  enter  ?  Why  are 
you  sad  and  faint  ?  Have  they  hidden  the  food  away 
from  you  again,  lest  you  should  find  a  morsel  to  eat,  and 
will  you  be  greeted  with  angry  words  if  you  enter 
your  uncle's  lodge  ?  Is  it  no  easier  for  you  to  bear  it 
now  than  it  was  at  first  ?  Poor  child !  you  are  both 
hungry  and  hungry-hearted;  human  nature  is  strong 
within  you  to-day.  The  craving  for  peace  and  comfort 
and  human  love  will  not  be  hushed  and  trampled  under 
by  faith,  and  the  hope  of  a  far-away  heaven.  Has 
Rawenniio  forgotten  the  Mohawk  girl  ?  She  seems  to 
be  drifting  away  from  the  sound  of  his  voice.  The 
strength  of  her  spi.'it  is  gone.  She  is  sad  unto  death. 
Why  not  give  up  the  struggle  at  once,  go  into  the  lodge, 
and  consent  to  do  like  the  rest  ?  For  one  who  has 
grown  too  weary  to  swim,  it  can  scarcely  be  wrong  to 
drift  with  the  current.  Are  these  your  thoughts,  Teka- 
kwitha ?  See !  They  have  startled  her  out  of  her  weari- 


:  I 


180 


KATEUI  TEKAKWITHA. 


ness  I  With  a  sudden  return  of  energy  and  a  quick 
determination,  as  if  afraid  to  trust  herself  in  the  lodge, ' 
she  turns  and  takes  the  path  to  the  chapel.  She  will 
find  tue  blackgown,  if  it  is  possible  to  do  so ;  she  will  tell 
him  her  wicked  thoughts,  and  be  guided  by  what  he 
says.  He  is  wise  and  good.  He  can  tell  her  how  to 
chase  such  thoughts  away,  and  perhaps  she  can  keep 
them  from  coming  back.  At  all  events,  he  will  speak 
to  her  the  comforting  words  of  forgiveness  and  tell  her 
to  go  in  peace.  Then  she  will  be  sure  that  Rawenniio 
loves  her  and  is  not  angry.  She  knows  the  path  so  well 
that  she  quickly  comes  within  sight  of  the  chapel.  As 
it  is  not  her  usual  hour  for  prayer,  no  one  is  around  to 
waylay  or  disturb  her. 

Close  at  hand  is  Dts  Lamberville's  cabin.  Tekakwitha 
does  not  find  him  at  once,  for  the  blackgown  has  guests. 
They  are  Christian  Indians,  who  have  come  from  the 
Sault,  and  there  are  three  of  them.  Father  de  Lamber- 
ville  is  well  plexsed  to  have  such  visitors  ;  he  welcomes 
the  Christians  ^rom  the  Sault  who  come  to  the  Mohawk 
as  if  they  were  angels  come  from  heaven.  He  gladly 
receives  them  into  his  cabin,  and  leaves  them  free  to 
come  and  go  as  they  please.  "  One  could  see  the  spirit 
of  Christianity  and  the  mortification  of  the  passions 
depicted  on  the  faces  of  these  new  apostles."  The 
novelty  of  seeing  and  hearing  them  on  this  occasion 
has  already  attracted  a  crov;d  of  Indians  to  the  spot. 
One  of  the  blackgown's  guesto  has  risen  to  make  a 
speech. 

Tekakwitha  finds  herself  in  the  midst  of  the  old  men 
and  the  chiefs  of  Caughnawaga  who  are  assembled  there, 
and  she  listens  with  eager  interest  to  all  that  is  said. 


TEKAKWITHA'S  ESCAPE. 


181 


Her  uncle  is  away  on  a  visit  to  the  Dutch,  which  happens 
well  for  her.  It  is  no  less  a  personage  than  Hot  Ashes 
who  is  addressing  the  people.  In  his  impetuous,  head- 
long way  he  tells  them  that  "  as  they  all  know,  he  was 
formerly  captain  at  Oneida,  that  he  was  a  warrior,  and 
that  he  acted  like  them  in  those  days,  but  that  after  all 
he  was  only  a  dog ;  that  he  had  begun  to  be  a  man  a 
few  months  back  .;  and  he  said  nany  touching  things," 
continues  Chauchetifere,  "  but  nobody  profited  by  them 
at  all  except  Catherine.  The  old  men  withdrew, 
one  after  another,  and  left  the  speaker  almost  entirely 
alone.  Catherine  could  not  separate  herself  from  these 
new-comers.  She  declared  to  the  Father  that  she  must 
indeed  go  away,  even  at  the  cost  of  her  life."  She  was 
too  unhappy  and  distrustful  of  herself  and  her  own 
powers  of  endurance  to  remain  longer  in  the  country 
where  she  was  exposed  to  so  many  and  such  constant 
trials  of  her  strength  and  her  faith.  Father  de  Lamber- 
ville,  moved  by  her  earnest  words,  spoke  to  Hot  Ashes 
and  his  companions  about  her.  He  asked  if  it  would 
be  possible  for  them  to  take  her  back  with  them  to 
Canada.  "  Certainly,"  they  said.  It  was  in  the  hope 
of  assisting  her  to  escape  that  they  had  come  to 
Caughnawaga.  Hot  Ashes  at  once  offered  Tekakwitha 
his  own  place  in  the  canoe.  He  said  that  he  intended 
to  go  on  to  Oneida  and  to  pass  through  all  the  Iroquois 
nations,  preaching  the  faith.  Her  brother-in-law,  there- 
fore, and  the  Indian  from  Lorette,  could  take  the  canoe 
and  return  with  Tekakwitha  to  the  Praying  Castle.  God 
had  provided  a  means  of  escape  for  her  most  unexpect- 
edly, li  was  the  very  best  opportunity  she  could  have 
to  go ;  her  uncle  was  away,  and  her  aunts,  either  through 


182 


KATEBI  TEKAKWITHA. 


indiffereuce  or  ignorance  of  the  plan,  put  no  obstacle  in 
her  path. 

Tekakwitha  was  never  known  to  laiter  when  the 
moment  came  for  prompt  decision  and  instant  action. 
Chauchetifere  says:  "The  resolution  was  no  sooner  taken 
than  it  was  carried  into  execution." 

The  two  companions  of  Hot  Ashes  put  Tekakwitha 
secretly  into  the  canoe  with  them,  and  immediately 
took  the  route  leading  towards  the  Dutch ;  ^  that  is  to 
say,  they  embarked  on  the  Mohawk  Eiver  and  followed 
its  course  for  some  distance,  before  taking  any  one  of 
the  different  woodland  trails  leading  to  Lake  George. 

*  According  to  Cholenec's  account  of  Tekakwitha's  escape,  her 
brother-in-law  went  on  a  hurried  visit  to  the  Dutch  and  back  again  to 
Caughnawaga,  before  he  started  with  her  at  all.  This  he  did  in  order 
to  mislead  her  uncle,  who  would  think  he  had  come  to  that  vicinity 
for  no  other  purpose  than  to  trade  in  beaver-skins.  The  minor  details 
of  her  journey  are  somewhat  confused  in  the  two  accounts  of  Cholenee 
and  Chauoheti^re,  but  the  main  facts  are  the  same  in  both. 


I 


\'l 


!  \ 


TO  THE  NEW  CAUGHNAWAGA. 


183 


CHAPTER  XVI. 

FROM  THE  OLD  TO  THE  NEW  CAUGHNAWAGA. 

AS  they  left  Caughnawaga  Castle,  and  paddled 
around  the  sharp  bends  of  the  Mohawk  River, 
the  two  Indians  who  were  conducting  this  stirring  ad- 
venture used  the  utmost  caution  to  prevent  an  en- 
counter between  Tekakwitha  and  her  uncle,  who  might 
be  at  that  very  time  returning  from  Schenectady.  This 
they  dreaded  above  all  things.  If  the  old  chief  should 
meet  her  in  company  with  them,  he  would  suspect  their 
purpose  at  once,  and  the  lives  of  the  three  would  be  in 
danger.  They  followed  the  course  of  the  river  current, 
however,  as  it  carried  them  in  the  general  direction 
of  their  journey  more  swiftly  than  they  could  otherwise 
travel.  They  wished  to  make  the  most  of  their  time 
before  the  uncle  could  be  warned  of  their  departure  from 
the  castle.  It  was  probably  not  far  from  the  spot  where 
the  Chuctanunda  Creek  at  Amsterdam  ^  comes  tumbling 
down  the  hill  into  the  Mohawk,  or  in  that  vicinity,  that 
she  and  her  two  companions  left  the  canoe  by  the  river- 
side and  took  to  the  woods;  as  in  the  thickets  along 

1  Amsterdam  is  the  point  at  which  the  Mohawk  so  bends  its  course 
to  the  southeast  that  any  further  advance  by  the  river  would  have 
taken  the  fugitives  away  from  rather  than  towards  their  destination. 
To  have  left  the  river  sooner  would  have  carried  them  over  a  rough  and 
difficult  country. 


184 


KATERI  TEKAKWITHA. 


the  less  frequented  trail  by  land,  it  would  be  easier  for 
Tekakwitha  to  conceal  herself  quickly  in  case  of  alarm, 
than  if  they  were  to  continue  the  journey  further  by 
way  of  the  river.  Had  they  followed  the  latter  course, 
they  would  have  been  obliged  t/O  take  a  more  easterly 
trail  across  Saratoga  County.^ 

As  they  feared,  the  uncle  was  soon  on  their  trail ;  for 
shortly  after  the  three  mission  Indians  had  disappeared 
from  Caughnawaga  Castle  Tekakwitha's  absence  was 
noticed.  It  was  quickly  inferred  that  she  had  gone  to 
Canada.  She  was  not  in  the  lodge,  not  in  the  chapel, 
nor  with  the  girls  at  the  spring.  Instantly  a  runner 
was  despatched  to  the  Dutch  settlement  to  warn  the 
Turtle  Chief  of  what  had  occurred.  The  news  filled 
him  with  rage.  Leaving  his  Dutch  friends  abruptly,  he 
started  homeward  to  learn  if  it  were  indeed  true  that 
his  niece  had  vanished,  and  if  so,  speedily  to  follow  her. 
On  his  way  to  the  castle  he  passed  an  Indian  travelling 
rapidly  in  the  opposite  direction  from  himself,  whom  he 
scarcely  noticed  and  did  not  recognize.  Nevertheless 
this  Indian  was  no  other  than  Tekakwitha's  brother-in- 
law,  —  the  very  man  he  wanted  to  capture.  The  unrec- 
ognized relative  knew  the  chief  as  soon  as  he  saw  him, 
but  he  was  too  near  to  avoid  passing  him  without  ex- 
citing suspicion.  So,  feigning  an  unconcern  which  he 
was  far  from  feeling,  he  kept  straight  on,  and  passed 
the  old  man  safely.  He  then  continued  his  journey  to 
Schenectady.  The  chief,  on  the  other  hand,  was  in 
quite  as  great  a  hurry  to  reach  the  Mohawk  village. 
Perhaps  he  had  doubts  as  to  the  truthfulness  of  what 
he  had  heard.    At  all  events,  when  he  arrived  at  Caugh- 

1  See  *'  Indian  Trails  in  Saratoga  County,"  Appendix,  Note  D. 


TO  THE  NEW  CAUGHNAVVAGA. 


185 


nawaga  he  went  directly  to  his  own  lodge,  and  found 
that  Tekakwitha  was  indeed  not  there,  and  had  not  been 
since  the  departure  of  Hot  Ashes.  Immediately  he  gath- 
ered what  information  he  could  at  the  castle,  "  loaded 
his  gun  with  three  balls,  declaring  that  he  would  kill 
somebody,"  and  started  in  pursuit  of  the  fugitives. 
Ouce  thoroughly  roused,  his  unaided  sagacity  put  him 
on  the  trail  by  which  he  might  overtake  them  before 
they  could  reach  Lake  George. 

In  the  mean  time  what  had  become  of  Tekakwitha  ? 
Why  was  her  brother-in-law  travelling  alone  ?  Ah  I 
she  and  the  good  Indian  of  Lorette  were  concealed  in 
the  bushes,  either  near  the  river-bank  at  Amsterdam 
or  on  the  high  ground  to  the  northeast  of  that  town. 
Her  brother-in-law  had  left  them  there,  while  he  made 
a  brief  trip  to  Schenectady  and  back  in  order  to  buy 
bread.  They  had  started  from  Caughnawaga  Castle  in 
haste,  without  provision  for  the  journey.  He  soon  re- 
turned to  the  secluded  spot  where  his  companions  were 
waiting  for  him.  Tekakwitha  was  greatly  relieved  to 
see  him.  When  he  gave  them  a  graphic  account  of  his 
narrow  escape  from  discovery,  she  looked  upon  it  as  a 
certain  proof  that  God  was  watching  over  them.  She 
resolved  that  on  reaching  the  Sault,  as  she  now  hoped 
to  do,  she  would  endeavor  in  every  way  to  show  her 
gratitude  to  Him.  Up  to  this  time  she  had  lived  in 
great  seclusion  and  subjection,  and  of  late  had  suffered 
constant  persecution  and  torture  of  spirit.  This  sudden 
freedom,  then,  from  all  the  bonds  that  bound  her  to  her 
lodge  and  tribe ;  the  intense  excitement  attending  her 
sudden  departure ;  these  days  of  concealment  in  the 
weird  and  gloomy  forest;  this  unforeseen  companion- 


186 


KATEBI  TEKAKWITHA. 


ship  with  strangers,  who  proved  to  be  as  gentle  and  as 
solicitous  for  her  safety  as  if  she  were  indeed  a  beloved 
sister ;  and  more  than  all  the  wonderful  way  in  which 
everything  seemed  to  concur  in  aiding  her  escape, — 
could  not  fail  to  make  a  deep  and  lasting  impression 
on  her  sensitive  soul.  Every  spiritual  and  religious 
tendency  of  hei  nature  was  intensified  by  this  new  and 
strange  experience.  In  leaving  her  home  and  under- 
taking so  perilous  a  journey  she  had  thrown  herself 
without  reserve  into  the  arms  of  Providence,  and  -now 
resting  there,  she  was  carried  almost  without  an  ef- 
fort through  hair-breadth  escapes  from  dangers  that  no 
earthl^'^  consideration  would  ever  have  nerved  her  to  face. 
She  felt  that  she  could  not  henceforth  do  otherwise  than 
devote  her  all  to  Eawenniio,  —  the  true  God. 

Their  probable  route  to  Lake  George  was  through 
what  is  now  the  township  of  Gal  way  in  Saratoga  County, 
and  thence  up  the  valley  of  the  Kayaderosseras  Creek, 
skirting  the  eastern  side  of  the  long  mountain-ridge  that 
carries  Lake  Desolation  high  on  its  back.  Through  this 
region  one  can  travel  almost  in  a  straight  line  of  open 
country  from  Amsterdam  on  the  Mohawk  to  Jessup's 
Landing  on  the  Hudson.  There  the  river  is  fordable, 
just  above  Palmer's  Falls  and  below  the  old  scow-ferry. 
A  well-worn  trail  followed  the  eastern  bank  of  the 
river  from  there  to  Luzerne,  and  then  turned  northeast, 
through  a  beautiful  valley,  to  the  mountainous  shores 
of  Lake  George.  Somewhere  on  this  direct  route  across 
the  country,  Tekakwitha's  uncle  overtook  one  of  the 
two  Indians  who  were  escorting  her  to  Canada.  Ap- 
parently this  Indian  was  engaged  in  hunting.  Just  as 
the  chief  approached,  the  hunter  took  aim  as  if  at  a  bird 


TO  THE  NEW  CAUGHNAWAGA. 


187 


and  fired  his  gun.  This  was  a  preconcerted  signal  to 
his  companion,  who  was  some  distance  in  advance,  to 
conceal  the  Indian  girl.  It  was  so  understood.  In  an 
instant  Tekakwitha  was  hidden  in  a  clump  of  thick 
undergrowth.  Her  ready-witted  companion  threw  him- 
self on  the  ground  near  her,  took  out  his  pipe,  lit  it, 
and  lazily  watched  the  curling  smoke  as  he  puffed  it 
from  his  mouth.  Tekakwitha's  uncle,  coming  upon  the 
second  Indian  in  this  attitude,  was  completely  discon- 
certed. Where  then  was  his  niece  ?  Assuredly  not  in 
company  with  these  men.  They  were  fully  absorbed 
in  their  own  affairs,  and  scarcely  noticed  his  approach. 
She  might  be  even  then  at  work  in  the  corn-fields  down 
by  the  Mohawk,  or  saying  her  prayers  in  the  woods  be- 
hind the  castle.  In  either  case  he  would  not  have  found 
her  in  the  lodge.  He  had  acted  foolishly,  and  followed 
an  idle  rumor  without  sufficient  thought.  He  would  not 
expose  his  folly  further  by  questioning  these  men  about 
her.  Having  reached  this  determination,  he  turned 
without  a  word  as  to  what  was  uppermost  in  his  mind, 
and  silently  retraced  his  steps  to  the  Mohawk  Valley. 

As  for  Tekakwitha,  she  felt  as  sure  just  then  of 
Rawenniio's  direct  protection  and  care,  as  if  she  had 
seen  the  Great  Spirit  himself  standing  in  front  of  her 
hiding-place  and  concealing  her  from  the  suspicious 
eyes  of  her  uncle.  How  else  could  the  wise  old  chief 
have  been  so  easily  misled  by  such  simple  means? 
With  a  light  heart  she  resumed  her  journey.  Their 
worst  danger  was  passed.  When  they  reached  the  shore 
of  Lake  George,  a  little  search  among  the  bushes  brought 
to  light  the  canoe  which  her  companions  had  left  there 
on  their  journey  southward  with  Hot  Ashes.     Once 


if 


188 


KATERI  TEKAKWITHA. 


fairly  launched,  they  felt  secure ;  and  as  they  paddled 
up  the  lake,  hugging  the  westward  or  leeward  side, 
"Wiiere  canoes  find  the  smoothest  water,  they  woke  its 
echoes  with  the  chanting  of  Iroquois  hymns.  Thus  did 
the  daughter,  a  voluntary  exile  from  her  home  in  the 
Mohawk  Valley,  retrace  the  path  'over  land  and  water 
travelled  years  before  by  her  captive  Algonquin  mother. 
In  her  ears  had  sounded  not  sacred  hymns,  but  only  the 
wild  music  of  the  war-song  and  the  plaintive  strains  of 
the  Indian  love-song.  In  those  days  of  war  and  blood- 
shed the  Christian  hymn  of  the  Iroquois  had  not  yet 
been  sung.  The  Mohawk  mission  had  been  but  recently 
founded.  The  blood  of  the  martyred  Jogues  still  lay 
fresh  on  the  ground,  and  the  soul  of  the  Lily  had  not 
yet  come  into  existence. 

During  this  long  journey  the  many  thoughts  of  Tek- 
akwitha  must  have  gone  back  to  the  dreary;  lodge  on 
the  banks  of  the  Cayudutta,  where  her  usual  daily 
tasks  were  neglected,  and  where  her  bafflec ,  deserted 
uncle  now  sat  disconsolate  by  the  hearth-fire.  If  these 
thoughts  brought  a  pang  to  her  warm  heart,  she  could 
console  herself  with  the  remembrance  that  the  bless- 
ing of  her  dead  mother  would  not  fail  to  follow  her  on 
the  journey.  As  the  three  Christians  left  behind  them 
"  the  tail  of  the  lake"  (Andiatorocte),  and  paddled  past 
Ticonderoga,  they  did  not  pay  the  customary  tribute  to 
the  little  people  under  the  water.  Their  heathen  tribes- 
men might,  if  they  chose,  cast  their  tobacco  into  the 
lake  to  gain  the  good-will  of  the  sprites  who  were  said 
to  prepare  the  well-shaped  arrow-flints  with  which  the 
shore  just  there  is  strewn  ;^  for  when  the  surface  of  the 

1  This  custom  is  mentioned  in  the  Jesuit  "  Relations." 


TO  THE  NEW  CAUGHNAWAGA. 


189 


lake  was  rough  they  thought  the  little  people  were  angry. 
But  Tekakwitha  and  her  companions  had  renounced 
these  superstitions  of  their  race.  They  knew  that  God 
alone  was  ruler  of  wind  and  wave.  On  no  account 
could  they  be  induced  to  pay  homage  to  any  such  mis- 
chievous sprites  of  the  lake.  They  asked  Eawenniio  in- 
stead to  forgive  the  people,  and  to  turn  their  thoughts 
away  from  all  such  foolish  worship,  "Her  journey," 
says  Chauchetifere,  "  was  a  continual  prayer,  and  the  joy 
that  she  felt  in  approaching  Montreal  could  not  be  ex- 
pressed. Behold  then  our  young  savage,  twenty-one 
years  of  age,  who  escapes  holy  and  pure,  and  who  tri- 
umphs over  the  impurity,  the  infidelity,  and  the  vice 
which  have  corrupted  all  the  Iroquois !  Behold  the 
Genevieve  of  Canada,  behold  the  treasure  of  the  Sault, 
who  is  at  hand,  and  who  has  sanctified  the  path  from 
Montreal  to  the  Mohawk,  by  which  other  predestined 
souls  have  passed  after  her ! "  When  she  found  herself 
far  from  her  own  country,  and  realized  that  she  had 
nothing  more  to  fear  on  the  part  of  her  uncle,  she  gave 
herself  entirely  to  God,  to  do  in  the  future  whatever 
would  please  him  best.  She  arrived  in  the  autumn  of 
the  year  1677,*  and  the  desire  that  she  had  to  get  there 
as  soon  as  possible  was  the  reason  for  not  stopping  on 
the  way.  On  her  arrival,  she  put  the  letters  that  Father 
de  Lamberville  had  written  into  the  hands  of  the  Fathers, 
who,  having  read  them,  were  delighted  to  have  acquired 
a  treasure ;  for  these  were  the  words  of  the  letter :  "  I 
send  you  a  treasure ;  guard  it  well."  Her  face  told  more 
than  the  letters.   '  Her  joy  was  unspeakable  on  finding 

^  Chauchotifere  says  1678,  but  this  is  evidently  a  mistake.    The  date 
given  by  Cholenec  is  1677. 


-  190 


KATERI   TEKAKWITHA. 


herself  in  the  land  of  light,  freed  from  the  sorrows  of 
spirit  which  she  had  endured  from  not  being  able  to 
serve  God  as  she  wished  to  serve  him,  freed  too  from 
the  persecutions  which  were  inflicted  upon  her  in  her 
country  and  in  her  cabin. 

She  was  received  at  once  into  the  lodge  of  Anastasia 
Tegonhatsihongo,  her  mother's  old  friend,  with  whom 
her  sister  and  her  sister's  husband  already  dwelt. 

From  the  time  of  her  arrival  at  the  new  Caughna- 
waga,  Chauchetifere  and  Cholenec,  the  two  biographers  of 
Kateri  Tekakwitha,  were  both  close  and  observant  wit- 
nesses of  her  life.  They  were  also  present  at  her  death. 
Henceforth,  then,  we  will  let  them  speak  often  and 
at  length,  telling  in  their  own  way  of  the  rapid  unfold- 
ing of  spiritual  life  which  took  place  in  this  untaught 
child  of  Nature.  Transplanted  from  the  heart  of  a 
heathen  wilderness  into  a  settlement  of  fervent  souls,  — 
for  such  from  all  accounts  was  the  mission  village  at 
the  Sault,  —  the  Lily  of  the  Mohawks  caught  up  with 
keenest  relish  the  inspiration  in  the  air  about  her.  She 
was  lifted  with  marvellous  rapidity  to  a  height  of  holi- 
ness that  drew  all  eyes  in  Canada  towards  her.  It  was 
there  in  the  land  of  her  adoption  that  she  won  the  title 
of  "  La  Bonne  Catherine."  Those  who  have  patience  to 
read  on  to  the  end  of  her  biography  will  see  how  the 
brief  life  of  this  Indian  girl  was  indeed  radiant  with 
love  of  the  true  Gel 

The  letter  which  she  bore  with  her  from  the  Mohawk 
Valley,  written  by  Father  de  Lamberville,  who  had  bap- 
tized her,  and  which  was  addressed  to  Father  Cholenec, 
to  whose  flock  she  was  henceforth  to  belong,  is  given  in 
full  by  Martin,  as  follows  :  — 


TO  THE  NEW  CAUGHNAWAGA 


191 


"Catherine  Tegakouita  va  demeurer  au  Saut.  Veuillez- 
V0U8  charger,  je  vous  en  prie,  de  sa  direction.  Vous  con- 
naitrez  bientdt  le  tresor  que  nous  vous  donnons.  Gardez  le 
done  bien !  Qu'entre  vos  mains  il  profite  a  la  gloire  de  Dieu, 
et  au  salut  d'une  ame  qui  lui  est  assurement  bien  chere."  ^ 

1  "  Catherine  Tegakwita  goes  to  dwell  at  the  Sault.  I  pray  you  to 
take  the  charge  of  her  direction.  You  will  soon  know  the  treasure  that 
we  give  you.  Guard  it,  then,  well  !  May  it  profit  in  your  hands  to 
the  glory  of  God,  and  to  the  salvation  of  a  soul  that  is  assuredly  very 
dear  to  Him." 


(t 


192 


KATERI  TEKAKWITHA. 


CHAPTER   XVII. 


AT  THE   SAULT   ST.    LOUIS. 


v.n 


FROM  the  time  of  her  arrival  in  Canada,  in  the 
autumn  of  the  year  1677,  Tekakwitha  was  inva- 
riably called  by  her  baptismal  name  of  Katherine,  or 
Kateri ;  and  that  the  reader  may  better  understand  her 
new  life  at  the  Sault  with  its  surroundings,  we  will 
endeavor  to  draw  a  picture  of  it,  gathering  the  details 
from  all  available  sources. 

In  the  cabin  of  Anastasia  Tegonhatsihongo,  Kateri 
already  feels  at  home.  It  is  a  hospitable  lodge ;  for 
there  her  adopted  sister  also  dwells,  busy  with  the  care 
of  her  family.  The  new-comer  is  quite  free  to  follow 
her  own  inclination,  and  spends  day  after  day  at  the 
feet  of  the  zealous  and  well-instructed  Anastasia.  This 
good  woman  takes  great  delight  in  teaching  her  all  she 
herself  knows  of  the  beliefs  and  ways  of  the  Christians. 
In  the  glow  of  the  autumn  days  Kateri  sits  and  listens 
with  rapt  attention  to  every  word  that  drops  from  the 
lips  of  Anastasia.  The  hands  of  both  are  busily  employed 
on  moccasin  or  skirt,  or  close-woven  mat  of  rushes  ;  and 
the  minds  of  both  are  keenly  active  in  the  realm  of 
spiritual  and  religious  thought.  When  they  glance  out 
at  the  broad  St.  Lawrence,  they  see  before  them  the 
tossing  rapids,  foaming  round  the  wooded  Island  of  the 
Herons.     They  themselves  are  high  above  the  moving 


»X 


AT  Thi.  SAULT  ST.  lOUlS. 


19a 


waters,  but  not  far  away.  The  bank  at  the  mission 
village  is  steep  and  grassy.  Kateri's  sister  has  need 
to  watch  her  children  closely,  for  if  they  play  too  near 
the  falling  ground  by  the  river,  a  careless  lurch  might 
quickly  send  a  dark-skinned  little  Jean  Baptiste  or  newly 
christened  Joseph  rolling  down  to  the  water's  edge.  A 
slender  islet  partly  breaks  the  swash  of  the  eddying 
waters,  against  the  mainland.  On  the  bank  of  the 
river,  overlooking  the  islet,  stands  a  tall  cross  which  can 
be  seen  from  every  side.  Kateri  saw  its  outstretched 
arms  showing  above  the  bark  roofs  when  she  first  ar- 
rived, St.  Francois  Xavier  du  Sault  (in  1677)  is  close 
to  the  mouth  of  the  river  Portage,^  a  small  but  deep- 
bedded  stream,  which  protects  the  village  on  its  western 
side.  This  high  ground  in  the  angle  of  the  Portage  and 
St.  Lawrence  rivers  was  chosen  for  the  people  of  the 
mission  when  they  removed  from  the  meadow-lands  at 
La  Prairie.  A  score  or  more  of  Indian  cabins  have  been 
built  on  the  new  site;  it  is  in  one  of  these  recently 
erected  lodges  that  Kateri  sits  listening  to  the  words  cf 
Anastasia.  This  is  the  very  year  in  which  Cholenec,  the 
Jesuit  Father,  who  lives  in  the  priest's  house  near  the 
chapel,  writes  to  his  superior  that  there  are  twenty-two 
of  these  cabins.  Most  of  them,  it  must  be  remembered, 
are  the  long-houses  of  the  Iroquois,  containing  several 
families.  They  are  more  comfortable  than  the  lodges 
abandoned  at  La  Prairie.  The  fields  they  are  cultivating 
this  year  are  not  so  damp,  and  the  corn  grows  better 
here  by  the  Portage.  Anastasia  tells  Kateri  that  the 
temporary  chapel  of  wood  which  they  use  now  will  soon 

1  See  map,  Leg  Cinq  Stations  du  Village,  etc.     The  circle  enclosing 
a  figure  2,  and  surmounted  by  a  cross,  marks  the  site  here  described. 


r  iH 


ii  il 


y'--^A 


194 


KATERI  TEKAKWITHA. 


give  place  to  a  splendid  stone  church,  sixty  feet  long,  as 
tine  as  any  in  that  part  of  Canada.  The  foundations  are 
already  laid,  and  the  work  goes  steadily  on.  The  French 
colonists,  across  the  river  and  beyond  the  Sault,  are  also 
making  plans  to  build  a  grand  parish  church  at  Mon- 
treal. So  far  the  only  places  of  worship  at  Ville  Marie 
are  the  chapels  of  the  Hotel  Dieu  and  the  fort,  and  the 
small  stone  church  of  Our  Lady  of  Bon  Secours,  just 
erected.  Montreal  has  been  in  existence  for  thirty-five 
years,  and  has  about  a  thousand  inhabitants.  At  the 
Sault  there  are  between  two  and  three  hundred  per- 
manent Indian  residents  and  three  Jesuit  Fathers ;  but 
other  missionaries  and  many  travelling  Indians  are  ac- 
customed to  stop  there  in  passing.  The  people  at  the 
Sault  are  famous  for  their  hospitality,  and  so  anxious  to 
make  converts  to  Christianity  that  they  put  everything 
they  possess  at  the  disposal  of  their  guests.  They  have 
even  been  known  to  give  up  their  freshly  made  corn-fields 
to  new-comers,  to  induce  them  to  dwell  at  the  Praying 
Castle.  They  willingly  take  upon  themselves  the  work 
of  a  second  planting  to  supply  their  own  households. 
Give  the  Indian  a  sufficient  motive  for  hard  work,  and 
how  completely  the  charge  of  idleness  against  his  race 
falls  to  the  ground ! 

Father  Cholenec  writes  (1677)  that  there  are  four 
captains  or  chiefs,  two  Iroquois  and  two  Huron,  who 
govern  the  village  at  the  Sault.  He  has  "reason  to 
hope,  though,"  he  says,  "  that  they  will  soon  have  four 
Iroquois  captains."  Of  one  of  these,  Hot  Ashes,  we 
already  know  something.  This  friend  of  Kateri  Teka- 
kwitha  is  not  only  a  governing  chief,  but  famous  also  as 
a  dogique,  or  catechist.    The  dogique  Paul  is  another  of 


it  long,  as 
atioiis  are 
le  French 
;,  are  also 

at  Mon- 
Ue  Marie 
;,  and  the 
>urs,  just 
hirty-five 
At  the 
red  per- 
lers;  but 
IS  are  ac-  , 
e  at  the 
ixious  to 
erything 
liey  have 
Drn-fields 
Praying 
'he  work 
iseholds. 
ork,  and 
his  race 

ire  four 
)n,  who 
ason  to 
ve  four 
lies,  we 
i  Teka- 
also  as 
)ther  of 


AT  THE  SAULT  ST.  LOUIS. 


195 


these  chiefs,  chosen  among  the  very  first,  and  famous 
for  his  eloquence.  Hot  Ashes  having  separated  from 
Kateri  and  his  two  companions  at  Caughnawaga  on  the 
Mohawk,  and  given  her  the  use  of  his  canoe,  has  now 
gone  on  to  preach  Christianity  among  the  Oneidas,  and 
has  not  yet  returned.  In  the  mean  time  Anastasia  has 
many  questions  to  ask  Kateri  about  her  recent  long 
journey  and  about  this  same  great  chief.  How  was  he 
received  in  the  Mohawk  villages  ?  What  did  the  old 
men  think  of  him,  and  how  was  this  one  or  that  one 
of  her  friends  or  relatives  disposed  towards  the  Chris- 
tians at  the  Sault  ?  Then,  too,  she  has  more  personal 
inquiries  to  make ;  for  she  wishes  to  find  out  who  have 
been  Kateri's  intimate  friends,  and  how  slie  has  con- 
ducted herself  on  certain  trying  occasions.  Keenly  the 
shrewd  old  matron  watches  the  young  face  to  see  if 
she  answers  her  frankly,  and  to  read,  if  possible,  her 
inmost  thoughts  and  wishes.  She  lias  taken  a  strong 
interest  in  the  girl.  She  recognizes  in  her  many  a  trait 
and  feature  of  her  gentle  Algonquin  mother ;  and  if  at 
times,  as  Kateri  recalls  the  scenes  of  her  past  life  and 
the  indignities  she  has  suffered,  a  flash  of  Mohawk  spirit 
gleams  in  her  eye,  Tegonhatsihongo  loves  her  none  the 
less  for  it.  "  She  has  her  father's  courage  and  endurance ; 
she  will  make  a  noble  Christian,"  is  the  matron's  thought ; 
and  she  spares  no  pains  to  give  Kateri  the  benefit  of  her 
carefully  garnered  little  store  of  Christian  knowledge. 
She  claims  a  mother's  confidence  from  the  girl,  and  in 
return  treats  her  like  a  daughter.  But  there  is,  after 
all,  a  sternness,  a  severity  about  the  Christianity  of  this 
Mohawk  woman  which,  though  it  gives  power  and  effi- 
cacy to  her  exhortations  and  instructions  to  the  other 


190 


KATERI  TEKAKWITHA. 


young  people  at  the  Sault,  who  respect  and  reverence 
her,  is  perhaps  in  Kateri's  case  to  be  regretted.  An- 
astasia  is  accustomed  to  dwell  so  much  and  at  such 
length  on  the  heinousness  of  sin  and  its  terrible  conse- 
quences, here  and  hereafter,  that  Kateri  from  being  con- 
stantly near  her,  though  more  spiritual  and  pure-hearted 
already  than  any  of  her  companions,  soon  begins  to 
inflict  upon  herself  severe  penances  to  atone  for  what 
she  considers  great  wickedness  on  her  part.  This  wick- 
edness consists  chiefly  in  having  adorned  herself  in  past 
years  with  beads,  trinkets,  and  Indian  ornaments,  which 
she  did  oftener  to  please  her  aunts  than  to  gratify  her 
own  vanity. 

One  day  soon  after  her  arrival,  Anastasia  noticed  that 
Kateri  had  wampum  beads  around  her  neck  and  in  her 
hair;  and  the  elder  woman  questioned  her  to  find  out  if 
she  really  cared  for  these  things.  It  cost  Kateri  nothing 
to  lay  them  aside  the  moment  she  thought  that  it  might 
be  pleasing  to  "  the  true  God  "  if  she  did  so.  Her  only 
motto  henceforward  was,  "  Who  will  teach  me  what  is 
most  pleasing  to  God,  that  I  may  do  it  ? " 

It  was  love  for  Kawenniio,  and  a  desire  to  prepare 
herself  as  soon  as  possible  for  her  first  communion,  that 
kept  Kateri  so  close  to  the  side  of  her  instructress. 
Says  Chauchetifere,  — 

"She  learned  more  in  a  week  than  the  others  did  in 
several  years.  She  never  lost  a  moment,  either  iu  the  cabin, 
in  the  fields,  or  in  the  woods.  She  was  always  to  be  seen, 
rosary  in  hand,  with  her  dear  instructress,  going  or  coming 
with  her  bundle  of  firewood.  She  never  left  Anastasia, 
because  she  learned  more  from  her  when  they  two  were 
alone,  gathering  fagots  in   the  w^oods,  than   in   any  other 


AT  THE  SAULT   ST.  LOUIS. 


197 


way.  Her  actions  made  Auastasia  say  of  her  that  she 
never  lost  sight  of  God.  Their  talk  was  about  the  life  and 
doings  of  good  Christians ;  and  as  soon  as  she  licard  it  said 
that  the  Christians  did  such  and  such  things,  she  tried  to 
put  what  she  heard  into  practice.  She  was  like  a  holy  bee, 
seeking  to  gather  honey  from  all  sorts  of  flowers.  She  had 
few  companions,  even  of  her  own  sex,  because  she  wished 
no  other  ties  than  those  that  would  bring  her  nearer  to  a 
perfect  life,  in  which  respect  her  prudence  was  admirable. 
She  separated  herself  from  a  certain  person  with  whom  she 
had  associated,  because  she  noticed  that  she  had  a  false 
pride ;  but  she  accomplished  the  separation  without  appear- 
ing to  despise  the  person  she  left." 

When  Anastasia  spoke  to  Kateri  of  the  necessity  of 
avoiding  slander,  —  a  vice  to  which  the  squaws  were 
much  addicted,  —  Kateri  asked  her  what  that  meant.  It 
is  not  surprising  that  she  did  not  know  what  evil  speaking 
was,  for  she  was  never  known  to  say  a  word  against  any 
one,  not  even  against  those  who  calumniated  her.  One 
day  her  amiability  was  put  to  the  proof.  A  young  man 
passed  through  the  cabin  where  she  sat  with  Anastasia, 
and  roughly  pulled  aside  her  blanket  with  these  words: 
*'  They  say  this  one  has  sore  eyes ;  let 's  see."  Kateri 
flushed  deeply,  but  made  no  retort.  She  gathered  her 
blanket  about  her,  and  continued  the  conversation  with 
her  friend. 

She  learned  from  Anastasia  the  order  of  religious 
exercises  at  the  Praying  Castle,  and  never  failed  in  reg- 
ular attendance  at  the  chapel.  She  became  the  most 
fervent  spirit  in  that  devout  community;  indeed  the  lives 
of  the  Indian  converts  at  the  Sault  seem  to  have  been 
more  like  the  lives  of  the  early  Christians  and  martyrs, 


198 


KATERI  TEKAKWITHA. 


m 


in  fervor  and  heroic  devotion,  than  any  that  history  has 
elsewhere  recorded.  At  the  first  dawn  of  day,  after  hav- 
ing said  their  private  morning  prayers  in  the  cabins,  they 
were  accustomed  to  assemble  at  the  chapel,  to  visit  the 
Blessed  Sacrament.  If  there  happened  to  be  a  Mass  at 
that  hour,  they  stayed  to  hear  it,  and  then  returned  to 
their  cabins.  At  sunrise  the  regular  daily  Mass  of  the 
Indians  was  said.  At  this  they  all  assisted,  chanting 
Iroquois  hymns  and  other  prayers,  including  the  Creed 
and  the  Ten  Commandments.  These  sacred  songs  were 
intoned  by  the  dogique,  or  catechist,  and  sung  by  al- 
ternate choirs  of  men  and  women.  The  Indians 
never  tired  of  singing,  and  the  hymns  prepared  for 
them  in  their  own  language  were  full  of  instruction. 
In  this  way  they  learned  in  a  very  short  time  the 
laws  of  Christian  morality  and  the  mysteries  of  the 
Faith. 

The  missionaries  at  the  Sault  were  accustomed  to  hold 
frequent  conferences  on  religion.  Objections  to  doc- 
trine were  raised  by  one  of  the  audience,  and  answered 
either  by  the  priest  or  dogique.  Instead  of  referring  to 
books,  which  the  Indians  could  not  read  or  understand, 
sets  of  pictures  were  shown  to  them,  such  as  had  been 
used  successfully  in  France  to  instruct  the  ignorant 
peasantry  of  Bas  Breton.  These  proved  exceedingly 
useful  among  the  unlettered  Indians,  and  they  soon 
learned  to  carry  on  conferences  among  themselves  in  the 
absence  of  the  missionary.  Many  converts  from  pa- 
ganism were  made  in  this  way  ;  and  being  already  well 
instructed  by  the  dogiques,  they  had  only  to  be  brought 
to  the  Fathers  to  be  baptized. 

The  method  of  the  Jesuit  missionaries  when  devoting 


AT  THE  SAULT  ST.  LOUIS. 


199 


I 


themselves  to  the  redmen,  was  to  begin  their  instruction 
in  religion  at  once.     To  use  the  words  of  Shea,  — 

"They  did  not  seek  to  teach  the  Indians  to  read  and 
write  as  an  indispensable  prelude  to  Christianity.  That 
they  left  for  times  when  greater  peace  might  render  it 
feasible,  when  long  self-control  should  make  the  children 
less  averse  to  the  task.  The  utter  failure  of  their  Huron 
seminary  at  Quebec,  as  well  as  of  all  the  attempts  made  by 
others  at  the  instance  of  the  French  Court,  showed  that  to 
wait  till  the  Indians  were  a  reading  people  would  be  to 
postpone  their  conversion  forever;  and,  in  fact,  we  see 
Eliot's  Indian  Bible  outlive  the  pagan  tribes  for  whom  it 
was  prepared."  „ 

The  people  of  the  Sault,  though  unable  to  read  or 
write,  were  well  and  thoroughly  instructed  Christians ; 
and  on  more  than  one  occasion  the  white  men  were 
put  to  shame  by  the  greater  integrity,  morality,  and 
piety  of  these  fervent  converts.  The  public  sentiment 
was  so  strong  there  in  favor  of  temperance  that  on  one 
occasion  when  a  drunkard  appeared  in  their  village,  he 
was  by  common  consent  stabled  with  the  pigs,  and  the 
next  day  was  chased  out  of  the  settlement. 

After  the  morning  Mass,  when  the  men  and  women 
went  ofif  to  work  in  the  fields  or  cabins,  the  children 
were  gathered  into  the  chapel  and  instructed  orally. 

Many  of  the  Indians  objected  to  havi^ig  their  chil- 
dren taught  to  read  and  write,  on  the  ground  that  it 
left  them  no  time  to  become  expert  at  hunting,  and  to 
gain  other  acquirements  more  useful  to  them;  but  it 
must  not  be  inferred,  therefore,  that  the  children  had  no 
schooling.     On   the   contrary,  their  parents  were  well 


fi 


M 


200 


KATERI  TEKAKWITHA. 


pleased  to  have  them  assembled  at  regular  hours  and 
taught  many  things  by  the  blackgowns,  though  without 
giving  up  to  it  the  greater  part  of  the  day.  Besides  this, 
there  was  a  zealous  young  Indian  in  the  village,  named 
Joseph  Eontagorha,  who  gathered  the  children  about  him 
in  the  evenings  to  catechise  them  and  to  teach  them 
singing.  A  pathetic  story  is  told  by  Father  Cholenec  of 
one  of  Joseph's  pupils,  —  a  little  child  who  was  dying. 
He  would  not  be  satisfied  till  they  had  called  together 
his  young  friends  to  sing  the  Iroquois  hymns  they  had 
been  learning.  The  dying  child  joined  his  voice  with 
theirs,  till  his  strength  failed  him.  He  breathed  his 
soul  away  to  Heaven  on  the  solemn  strains  of  his 
favorite  hymn.  The  sweet  voices  of  the  awe-stricken 
children  died  away  into  a  silence  which  was  broken  only 
by  their  sobs,  when  they  realized  that  the  voice  of  their 
companion  would  join  with  theirs  no  more. 

The  Bishop  of  Quebec,  Monseigneur  Laval,  had 
journeyed  up  the  St.  Lawrence  and  visited  the  mission 
of  St.  Francois  Xavier  shortly  before  Kateri's  arrival,  and 
while  the  village  was  still  at  La  Prairie.  He  had  been 
received  at  the  landing  there  with  rustic  pomp,  and  the 
dogique  Paul  made  an  eloquent  address  of  welcome. 
The  bishop  administered  confirmation  to  a  hundred  of 
the  Indians  on  that  occasion,  and  made  a  stay  of  several 
days  among  them.  He  M^as  greatly  edified  by  what  he 
saw ;  and  the  Indians,  on  their  part,  were  deeply  im- 
pressed by  ceremonies  they  then  witnessed  for  the  first 
time.  Vs 

Again  in  1685  they  were  visited  by  the  newly 
appointed  bishop  Monseigneur  de  Saint- Valier. 

While  Kateri  lived  among  them,  however,  no  episcopal 


n 


AT  THE  SAULT  ST.  LOUIS. 


201 


visitation  is  recorded ;  probably  none  occurred.  Though 
.she  did  not  receive  confirmation,  she  had  more  spiritual 
advantages  than  she  had  hoped  for.  She  was  much 
pleased,  to  find  that  many  of  the  pagan  festivals  which 
were  observed  each  year  in  the  Mohawk  country  were 
discontinued  by  her  tribesmen  at  the  Sault.  Her  supe- 
rior intellect  as  well  as  her  love  of  purity  had  caused 
her  to  avoid  taking  part  in  the  dissolute  and  supersti- 
tious rites  which  accompanied  many  of  these  Iroquois 
feasts. 

Only  two  of  the  old  national  festivals  were  retained 
at  the  Sault.  These  were  the  Planting  Festival  and  the 
joyous  Harvest  Festival,  at  the  gathering  and  husking 
of  the  corn.  But  even  these  were  hallowed  and  sanc- 
tified by  the  prevailing  spirit  of  religion.  The  seed 
was  brought  to  the  missionaries  to  be  blessed  for  sow- 
ing, and  the  first  fruits  of  the  harvest  were  laid  upon 
the  altar. 

After  Kateri's  long  sojourn  among  pagans,  what  a 
joy  it  was  to  her  to  share  in  the  ideal  Christian  life 
of  these  Iroquois  converts ! 

Three  times  a  day  the  Angelus  sounded  from  the  lit- 
tle belfry ;  and  each  time  the  headers  of  moccasins  and 
the  tillers  of  corn-fields,  the  huuter  starting  out  with 
his  weapons  or  bringing  in  the  trophies  of  the  chase, 
the  children,  the  warriors,  and  the  wrinkled  squaws 
bowed  their  heads  in  prayer.  They  knew  the  Angelus 
by  heart,  and  said  it  faithfully.  Kateri  knew  this  and 
more.  She  had  already  learned  the  Litanies  of  the 
Blessed  Mother,  and  recited  them  at  night.  All  carried 
the  rosary,  wearing  it  around  their  necks,  or  wound 
about  the  head  like  a  coronet.     Hers  was  oftenest  in 


202 


KATERI  TEKAKWITHA. 


her  hands.  These  Indians  understood  only  their  own 
language ;  but  the  ordinary  prayers  were  all  translated 
for  them  from  the  French  or  Latin,  into  Iroquois. 
Father  Cholenec,  to  whose  care  Kateri  Tekakwitha  had 
been  so  particularly  commended,  watched  her  actions 
closely  during  the  first  few  months  of  her  life  at  the 
Sault.  He  was  the  one  to  decide  how  soon  she  should 
be  permitted  to  receive  communion,  —  a  decision  of 
great  importance  to  the  happiness  of  Kateri.  To  gain 
this  privilege,  she  had  nerved  herself  to  undergo  threats, 
privations,  and  persecutions,  and  had  become  an  exile ; 
now  she  cared  for  nothing  so  much  in  all  the  world  as 
to  hasten,  by  every  means  in  her  power,  the  long-looked- 
for  day  of  her  first  communion. 

After  commenting  on  her  attendance  at  the  daily 
Masses  and  her  morning  devotions,  Cholenec  speaks  of 
her  as  follows  :  — 


"  During  the  course  of  the  day  she  from  time  to  time 
broke  off  from  her  work  to  go  and  hold  communion  with 
Jesus  Christ  at  the  foot  of  the  altar.  In  the  evening  she 
returned  again  to  tiie  church,  and  did  not  leave  it  until 
the  night  was  far  advanced.  When  engaged  in  her  prayers, 
she  seemed  entirely  unconscious  of  what  was  passing  about 
her ;  and  in  a  short  time  the  Holy  Spirit  raised  her  to  so 
sublime  a  devotion  that  she  often  spent  many  hours  in 
intimate  communion  with  God. 

"  To  this  inclination  for  prayer  she  joined  an  almost  unceas- 
ing application  to  labor.  .  .  .  She  always  ended  the  week 
by  an  exact  investigation  of  her  faults  and  imperfections, 
that  she  might  efface  them  by  the  sacrament  of  penance, 
which  she  underwent  every  Saturday  evening.  For  this  she 
prepared  herself  by  different  mortifications  with  which  she 


AT  THE  SAULT   ST.  LOUIS. 


203 


afflicted  her  body ;  and  when  she  accused  herself  of  faults, 
even  the  most  light,  it  was  with  such  vivid  feelings  of  com- 
punction that  she  shed  tears,  and  her  words  were  choked  by 
sighs  and  sobbings.  The  lofty  idea  she  had  of  the  majesty 
of  God  made  her  regard  the  least  offence  with  horror ;  and 
when  any  had  escaped  her,  she  seemed  not  able  to  pardon 
herself  for  its  commission. 

"  Virtues  so  marked  did  not  permit  me  for  a  very  long 
time  to  refuse  her  the  permission  which  she  so  earnestly 
desired,  that  on  the  approaching  festival  of  Christmas  she 
should  receive  her  first  communion.  This  is  a  privilege 
which  is  not  accorded  to  those  who  come  to  reside  among  the 
Iroquois,  until  after  some  years  of  probation  and  many  trials ; 
but  the  piety  of  Katherine  placed  her  beyond  the  ordinary 
rules.  She  participated,  for  the  first  time  in  her  life,  in  the 
Holy  Eucharist,  with  a  degree  of  fervor  proportioned  to  the 
reveience  she  had  for  this  grace,  and  the  earnestness  with 
which  she  had  desired  to  obtain  it." 

She  made  her  communion  on  Christmas  day.  Her 
fervor  did  not  slacken  afterward.  Whenever  there 
was  a  general  communion  among  the  Indians  at  the 
Saylt,  the  most  virtuous  neophytes  endeavored  with 
emulation  to  be  near  her,  because,  said  they,  the  sight 
alone  of  Kateri  served  them  as  an  excellent  preparation 
for  communing  worthily.  She  was  allowed  to  make 
her  second  communion  at  Easter  time.  Father  Fremin, 
her  former  guest  of  the  Mohawk  Valley,  soon  admitted 
her,  without  the  customary  delay,  into  the  Confraternity 
of  the  Holy  Family.  This  honor  was  accorded  only  to 
well-tried  and  thoroughly  instructed  Christians.  The 
meetings  of  the  Confraternity  filled  up  the  hours  of 
each  Sunday  afternoon,  and  the  members  of  it  were 


■  I 


H 


204 


KATERI  TEKAKWITHA. 


expected  to  reproduce  in  their  own  homes,  as  far  as 
possible,  the  family  life  of  the  three  who  dwelt  together 
in  the  Holy  House  at  Nazareth,  —  Jesus,  Mary,  and 
Joseph.  Saint  Joseph  was  held  up  as  a  model  for  the 
men,  the  Blessed  Virgin  for  the  women,  and  the  child 
Jesus  for  the  children. 

Kateri  had  no  sorrows  at  this  time  save  one, 
which  was  that  her  nearest  kindred  still  rejected  and 
scorned  the  faith  that  was  dearer  to  her  than  life. 
The  ties  of  blood  are  strong  in  a  noble  heart.  Anasta- 
feia,  her  own  good  friend  and  instructress,  was  there  at 
the  Sault ;  the  adopted  sister  •  ^as  there,  a  relative  in 
name  if  nothing  more  ;  the  "  groctt  Mohawk  "  was  there, 
and  he  was  a  host  in  himself.  But  after  all,  what  a 
handful  were  these  compared  to  the  brave  men  and 
women  of  her  tribe  in  the  Moha'vk  Valley,  —  those  who 
had  shared  in  the  defence  of  Caughnawaga  Castle 
against  the  Mohegans,  and  who  still  dwelt  in  her 
native  land,  and  were  bound  to  her  by  so  many  ties ! 
Her  uncle,  her  kindred,  her  nation,  were  aginst  her 
in  her  Christian  faith ;  and  the  struggle  that  wrung 
her  own  heart  foreshadowed  a,  great  struggle  that  was 
yet  to  come  between  the  haughty  nations  of  the  Iro- 
quois League  and  their  exiled  Christian  tribesmen,— 
one  that  would  make  martyrs,  glorious  Iroquois  martyrs. 
At  Onondaga,  the  capital  of  the  League,  it  was  indeed 
proved,  in  course  of  time,  that  these  children  of  the 
forest  could  give  up  their  lives  as  nobly  as  the  early 
Christians  who  were  torn  to  pieces  in  the  Amphitheatre 
at  Rome. 

With  sympathetic  insight,  Kateri  felt  the  gathering 
storm.     She  foresaw  it  more  or  less  clearly  from  the 


AT  THE  SAULT  ST.  LOUIS. 


205 


first.  And  as  if  in  anticipation  of  what  was  in  store 
for  the  Christian  Iroquois,  her  short  life  at  the  Saul, 
became,  as  we  shall  see,  a  holocaust  of  prayer  and  self- 
torture.  It  must  be  remembered  that  in  her  day  the 
laws  of  hygiene  were  not  made  prominent  and  taught 
to  the  young  people  as  they  are  now ;  nor  were  the 
missionaries  in  authority  over  her  aware  at  the  time 
of  all  her  practices,  which  their  wise  counsels  might 
have  better  directed.  So  Kateri,  unchecked,  passed 
her  life  at  the  Sault  in  a  ceaseless,  tireless  effort  to  lift 
her  nature  high  above  the  lawless  passions  to  which  the 
people  of  her  race  were  subject.  For  their  sins  and  for 
her  own  she  suffered  and  prayed.  Five  times  a  day  she 
knelt  in  the  mission  chapel  and  pleaded  with  God  for 
the  infidel  Indians,  her  friends  and  her  kindred. 

What  wonder,  then,  that  after  her  life  on  earth  was 
ended,  and  her  life  with  Christ  began,  the  Christian 
Indians  should  continue  even  till  now  to  think  of  her 
as  interceding  with  God  in  their  behalf! 


206 


KATERI  TEKAKWITHA. 


CHAPTER  XVIII. 


THE  HUNTING-CAMP. 


KATERI  came  to  Canada  when  the  woods  were 
rich  in  color,  but  now  the  winter  had  set  in. 
The  Christmas  ceremonies  are  over  at  the  Mission  of 
St.  FranQois  Xavier  du  Sault,  and  the  village  is  almost 
deserted.  The  Fathers  Are  indeed  there,  —  Fremin,  Chol- 
enec,  and  Chauchetifere ;  but  they  lead  a  quiet,  studious 
life  in  the  absence  of  their  spiritual  children.  The 
snow  lies  heavy  on  the  ground,  and  only  a  few  stray 
Indians  occupy  the  desolate  cabins.  What  has  become 
of  the  zealous  band  of  Christian  Iroquois  that  so  lately 
dwelt  there,  answering  every  call  of  the  chapel  bell, 
and  chanting  back  and  forth  at  the  daily  Mass  ?  Have 
the  Fathers  lost  their  dusky  flock  ?  Will  they  ever  come 
back  ?  They  have  gone  far  into  the  heart  of  the  forest, 
but  the  blackgowns  have  no  fear.  They  will  all  return 
at  Easter  time,  and  the  chapel  will  ring  again  with  the 
sound  of  their  voices ;  the  men  in  motley  attire  will 
gather  on  one  side  of  the  aisle,  and  the  women  shrouded 
in  their  blankets  on  the  other. 

The  Indians  of  the  Sault  have  no  thought  as  yet  of 
giving  up  their  forest  life,  nor  do  the  missionaries  ask 
it  of  them.  Food  becomes  scarce  as  the  snow  deepens, 
so  they  depart  with  their  women  and  children  to  some 
good  hunting-ground  and  locate  a  camp  for  the  winter 


iV 


THE  HUNTING-CAMP. 


207 


months.  They  like  this  sojourn  in  the  forest.  The  free- 
dom from  restraint  accords  well  with  their  wild  tastes 
and  old  habits  of  life.  But  Kateri  would  willingly  have 
stayed  in  the  village  if  her  sister  had  favored  such  an 
arrangement.  She  knows  the  life  of  the  hunting-camp 
right  well.  She  has  been  on  these  expeditions  before 
with  her  aunts  in  the  Mohawk  country.  Among  these 
Christians  it  must  of  course  bs  different  from  the  life 
she  led  in  the  camp  at  Saratoga;  and  so  it  is.  The 
dogiques  go  with  the  mission  Indians  to  the  forest,  and 
during  the  time  of  the  hunt  they  retain,  as  far  as  possi- 
ble, the  religious  exercises  of  the  Sault.  They  call  the 
Indians  together  for  morning  and  evening  prayers,  and 
a  spirit  of  sobriety  and  good  order  prevails.  This  is  in 
marked  contrast  to  the  excesses  indulged  in  by  the 
pagan  Mohawks  at  their  hunting-camps,  where  they 
generally  take  a  keg  or  more  of  Fort  Orange  liquor  to 
keep  them  warm. 

The  Canadian  winter  seems  bitter  cold  to  Kateri. 
This  band  of  Indians  from  the  mission  are  camping 
northward  of  the  Adirondacks ;  but  most  of  them  are 
used  to  the  frosty  atmosphere,  and  have  made  them- 
selves quite  cosey  and  comfortable  in  their  hunting- 
lodges  of  bark  and  close-woven  boughs.  They  have  a 
full  supply  of  furs  and  skins  to  wrap  about  them  or  to 
hang  over  the  openings  and  cracks  in  their  temporary 
houses.  Kateri  is  poorer  than  the  rest  in  this  respect, 
for  she  has  no  hunter  to  provide  these  things  for  hor 
Her  brother-in-law  is  willing  to  do  what  he  can ;  but  he 
has  a  large  family  of  his  own,  and  is  not  as  active  in 
the  chase  as  formerly,  being  past  middle  age.  There 
are  enough  young  hunters  among  the  relatives  and 


; 


208 


KATERI  TEKAKWITHA. 


friends  of  the  venerable  Anastasia  to  provide  her  with 
all  she  needs.  The  eMer  woman  would  gladly  have 
made  a  match  between  Kateri  and  one  of  these  young 
braves,  but  the  least  allusion  to  such  a  thing  annoys 
Kateri.  The  girl  never  complains  of  the  cold,  but 
Anastasia  can  see  that  though  closely  enveloped  in  her 
blanket,  she  is  not  so  warmly  clothed  as  the  rest.  She 
has  spoken  to  her  several  times  of  the  advantages  of  the 
married  state.  On  one  occasion  she  pressed  the  matter 
so  far  that  Kateri,  from  a  spirit  of  mischievous  fun 
rather  than  ill-humor,  retorted  by  telling  Anastasia  that 
she  had  better  marry  again  herself,  if  she  thought  so 
much  of  marriage.  As  for  her,  if  they  could  convince 
her  that  marriage  was  necessary  to  salvation,  she  would 
embrace  it,  but  she  doubted  much  if  there  were  not 
something  more  perfect.  She  did  not  see  the  necessity 
of  it  in  her  case,  as  she  could  provide  for  her  own  wants 
by  the  labor  of  hev  hands.  If  this  Mohawk  maiden  had 
known  anything  about  convent  life,  she  would  soon 
have  discovered  that  she  had  a  vocation  for  it,  and 
would  have  become  a  nun.  But  thus  far  no  Indian  had 
ever  taken  the  vows,  and  Anastasia  could  not  under- 
stand why  Kateri  should  not  many,  as  she  was  now 
more  than  twenty  years  old.  There  was  no  denying, 
however,  that  she  did  add  very  much  to  the  resources 
of  the  family,  and  to  the  general  comfort  of  the  lodge 
by  her  industry  and  dexterity  at  every  kind  of  Indian 
handicraft  practised  by  the  women.  Had  she  been  less 
generous  in  giving,  and  preferred  to  bargain  away  what 
she  made,  she  would  soon  have  grown  rich  in  wampum 
money  on  account  of  her  skill,  and  then  she  could  have 


bought  all  the  furs  she  needed. 


But  having  no  fear  of 


THE   HUNTING-CAMP. 


209 


poverty,  she  a^  orked  freely  for  all,  and  so  was  always 
poor.  She  kept  only  what  was  necessary  for  her  own 
support.  She  was  never  a  burden  to  tliose  with  whom 
she  dwelt.  On  the  contrary,  she  helped  to  enrich  them 
while  denying  herself  everything  but  a  bare  subsistence. 
She  often  fasted  till  evening  even  when  hard  at  work, 
and  then,  if  unobserved,  would  mingle  ashes  with  her 
food,  that  it  might  be  devoid  of  everything  that  could 
afford  pleasui'e  to  the  taste. 

It  may  be  well  to  describe  the  way  in  which  she 
spends  her  day  at  the  hunting-camp.  Tlie  women  are 
supposed  to  have  a  very  easy  time  in  the  forest,  whereas 
the  men  have  hard  work.  They  are  gone  all  day  long, 
tracking  animals  over  the  snow  and  into  their  burrows. 
It  is  when  the  hunters  come  in  bringing  their  game, 
and  drop  off  to  sleep  from  sheer  exhaustion,  that  the 
task  of  the  women  begins,  for  they  have  to  prepare  the 
flesh  of  the  animals  for  food,  and  take  care  of  the  skins. 
But  this  done,  they  have  plenty  of  time  left  for  gossip 
and  fancy-work.  When  they  are  in  the  village,  they 
have  more  of  household  cares  to  fill  up  each  day,  be- 
sides working  in  the  fields  and  attending  daily  services 
at  the  chapel.  If  these  wcmen  all  followed  the  example 
of  Kateri  while  in  the  forest,  they  would  have  fewer 
sins  to  confess  when  they  go  back  to  the  village  at 
Easter  time. 

The  quiet  retreat  which  Kateri  has  chosen  for  herself 
is  near  the  pathway  leading  to  the  stream,  and  made 
by  the  women  of  the  hunting-camp  in  tramping  back 
and  forth  for  water.  There,  in  her  rustic  oratory,  she 
is  accustomed  to  kneel  amid  the  snow.  She  does  not 
raise  her  head  except  to  look  at  the  cross  she  has  cut 

U 


i| 


! 


i 


210 


KATERI  TEKAKWITHA. 


on  the  trunk  of  a  tree.  Her  hands  are  crossed  on  her 
breast,  and  her  blanket  Iiangs  loosely  down  from  her 
head  and  shoulders  in  many  a  careless  fold.  The  rivulet 
close  beside  her  is  crusted  with  ice,  and  the  bushes  are 
heavy  with  snow.  The  water  runs  freely  and  swiftly  a 
little  beyond  her  where  there  is  a  break  in  tlie  line  of 
bushes  along  the  brink  of  the  stream.  They  have  been 
thrusL  aside,  and  the  snow  has  fallen  from  them.  Here 
it  is  that  the  women  come  to  dip  water  for  the  camp. 
Kateri  was  there  in  the  morning,  and  among  the  very 
first.  She  helped  to  prepare  the  breakfast  for  the  hunt- 
ers. She  was  present  also  at  the  morning  prayers 
which  were  said  in  common.  It  was  not  until  the  men 
were  busily  engaged  in  eating  a  meal  that  would  last 
them  the  greater  part  of  the  day,  and  the  women,  with 
nothing  special  to  do,  were  hovering  about  seeking  a 
chance  to  join  in  the  good  cheer  and  see  the  hunters 
oif,  that  Kateri  slipped  away,  and  now  is  hiding  among 
the  trees,  as  though  she  were  nothing  else  than  a  little 
white  rabbit  that  makes  his  horrie  in  a  snow-bank.  One 
would  scarcely  notice  the  print  of  her  moccasins  where 
she  passed  along  by  the  bushes.  The  snow  is  tufty  and 
light.  The  long,  low  branches  of  Kateri's  tree  —  the  one 
on  which  she  has  marked  the  cross  —  are  bowed  with 
its  weight.  They  almost  touch  the  ground,  and  shelter 
her  motionless  figure  on  the  side  towards  the  moccasin- 
trail  that  leads  to  the  water's  edge.  Little  wavy  lines 
on  either  side  of  the  interlacing  footprints  of  the  women 
show  where  their  blankets  and  skirts  with  shaggy  fringe 
disturbed  the  even  surface  of  the  new-fallen  snow  as 
they  passed  along.  Kateri  brushed  away  the  freshest 
of  the  snowy  mass  in  front  of  her  cross,  before  she  be- 


THE   IIUNTING-CAMP. 


211 


gan  her  prayers.  She  kneels  on  the  hard-packed  snow 
that  is  fast  frozen  to  the  ground.  Her  ligure  is  sharply 
outlined  against  a  little  white  mound  of  feathery  flakes. 
Her  thoughts  are  many  miles  away,  though  her  eyes 
are  fixed  on  the  cross,  which  is  suddenly  lit  up  by 
a  flash  from  the  rising  sun.  She  knows  that  the  mo- 
ment has  come  for  Mass  to  begin  in  the  village  chapel 
at  the  great  rapid  of  the  St.  Lawrence.  In  si)irit  she 
kneels  with  the  few  who  are  gathered  there,  and  follows 
the  Mass  from  beginning  to  end  with  appropriate 
prayers.  She  begs  her  guardian  angel  to  fly  away  to 
the  chapel  and  bring  her  back  the  fruits  of  the  sacrifice 
there  being  offered. 

She  will  need  the  good  sinrit  at  her  side  more  when 
the  morning  meal  is  over  and  plenty  of  fuel  has  been 
gathered  in  to  keep  the  fires  burning  all  day  long.  Then 
she  will  sit  among  the  women,  whose  tongues  are  ever 
on  the  go,  and  whose  hands  are  busy  embroidering  elk- 
skin  belts  and  making  little  ornaments  of  various  kinds. 
Kateri  is  able  to  give  them  many  suggestions  about 
their  work.  They  often  interrupt  her  with  questions 
concerning  the  stitches  and  colors.  The  task  she  has 
set  for  herself  while  at  the  camp  is  of  a  more  unusual 
kind  than  theirs.  She  is  making  wooden  pack-pins  and 
two  ingenious  boxes  or  chests  from  the  wood  of  a  tree. 
Her  sister  greatly  admires  these  boxes,  and  would  like 
to  be  able  to  make  them  as  well  herself.  Kateri's  good 
angel  whispers  to  her,  when  the  gossip  reaches  its  high- 
est point,  and  prompts  her  to  ask  a  maiden  ])eside  her 
who  has  the  sweetest  of  voices  to  sing  an  Iroquois 
hymn.  Soon  the  tide  of  the  women's  talk  is  turned,  and 
they  are  telling  one  another  stories  from  the  lives  of  the 


212 


KATERI  TEKAKWITHA. 


saints.  These  they  have  learned  from  the  Fathers,  or 
heard  at  the  conferences  in  the  village.  Kateri  has 
been  gleaning  them  all  along  in  her  talks  with  Anas- 
tasia.  As  told  by  vhe  women  at  the  hunting-camp,  these 
edifying  stories  brought  over  from  old  Europe  gain 
rather  than  lose  in  picturesqueness  of  detail.  It  would 
puzzle  many  of  these  Indians  to  know  just  how  it  comes 
about,  but  in  some  way  whenever  Kateri  sits  among 
them  they  seem  to  forget  their  neighbors'  faults,  and  be- 
gin to  talk  of  people  who  delighted  '"n  doing  unselfisli 
or  heroic  deeds.  Little  by  little  their  thoughts  drift  off 
to  a  better  world,  and  their  fingers  move  all  the  faster 
for  it.  There  is  more  of  work  going  on  and  less  noise 
of  chattering  tongues.  When  the  shadows  gather  about 
them,  they  scatter  well  pleased  with  themselves  and  Uie 
work  of  the  d^y.  They  assemble  again  when  the  hunt- 
ers are  all  in  aud  the  last  meal  of  the  day  is  over.  The 
evening  prayers  are  recited  together.  Then  they  find 
their  mats  for  the  night,  and  drop  off  one  by  one  to  sleep. 
But  Kateri  is  again  on  her  knees,  and  prays  for  herself 
and  for  all  in  the  silent  darkness ;  and  thus  while  the 
others  are  dreaming  of  beaver  and  marten,  of  venison 
and  captured  game,  she  is  thinking  only  of  how  to 
please  God.  But  one  thing  is  certain :  were  she  to  eat 
more,  sleep  sounder,  and  pray  less,  there  would  have 
been  a  better  promise  of  long  life,  and  less  occasion 
to  excite  the  suspicions  of  that  worthy  squaw  whose 
jealous  eye  is  always  open.  Her  well-meaning  tongue 
could  give  a  deeper  stab  than  any  Kateri  has  yet  had 
to  endure.  TIius  far  she  holds  her  peace  well,  has  not 
breathed  a  word  of  what  is  in  her  mind,  but  yet  would 
like  to  know  just  where  the  young  Mohawk  keeps  her- 


THE  HUNTING-CAMP. 


213 


self  at  the  times  when  she  does  not  see  her  among  the 
women.  This  squaw  found  her  husband  sound  asleep 
one  morning  not  far  from  Kateri's  place  in  the  lodge. 
The  hunter  came  in  late,  worn  out  by  a  long  chase  after 
a  Canadian  elk,  and  dropped  to  sleep  in  the  first  place 
he  could  find,  as  he  crept  in  among  the  prostrate,  sleep- 
ing Indians.  He  was  a  good  man,  and  had  never  had 
any  misunderstanding  with  his  wife  till  a  strange,  sud- 
den notion  overcame  her.  She  was  possessed  with  the 
idea  that  Kateri  was  making  mischief  between  herself 
and  her  husband.  A  second  unfortunate  incident  which 
ordinarily  would  have  passed  unnoticed  served  to  con- 
firm this  woman  in  her  suspicion.  As  the  time  ap- 
proached to  return  to  the  village,  her  husband  said  one 
day  to  the  assembled  women  that  he  was  working  on  a 
canoe  which  would  have  to  be  stitched.  Then  turning 
naturally  enough  to  Kateri,  whose  skill  with  the  needle 
was  well  known,  he  asked  her  if  she  would  not  do  it 
for  him.  She  had  an  obliging  disposition,  and  did  not 
hesitate  to  say  that  she  would ;  but  "  VoiL\  qui  donna 
encore  a  penser ! "  says  Chauchetifere.  He  continues 
thus: — 


"  The  one  who  had  these  thoughts  was  wise  enough  not 
to  speak  of  them  till  she  got  to  the  village.  She  went  to 
find  the  Father,  and  told  him  her  suspicion  and  the  foun- 
dation for  her  judgment.  The  Father,  who  feared  much 
in  so  delicate  an  affair,  which  seemed  perhaps  possible 
enough,  spoke  to  Catherine  as  much  to  question  as  to  ex- 
hort her.  Whatever  Catherine  could  say,  however,  she  was 
not  entirely  believed ;  her  instructress  spoke  to  her  also, 
either  to  remed}'  the  evil  in  case  there  might  be  any  or  to 
prevent  it.     Never  before  did  the  blessed  Catherine  sufter 


214 


KATERI  TEKAKWITHA. 


so  much  as  on  this  occasion.  What  grieved  her  was  that 
the  Father  seemed  not  to  believe  her,  and  accused  her  as  if 
she  had  been  guilty ;  but  God  permitted  it  thus  to  purify 
her  virtue,  for  nothing  remained  to  so  virtuous  a  girl,  after 
leaving  her  country,  her  relations,  and  all  the  comforts  she 
might  have  found  in  a  good  marriage,  which  she  could  not 
have  failed  to  make  if  she  wished,  —  nothing  more  remained 
for  her  to  do  than  to  practise  abnegation  in  her  honor,  and 
to  retain  not  a  particle  of  rancor.  .  .  .  She  said  only  what 
was  necessary  to  make  known  the  truth,  and  said  not  the 
least  thing  that  could  make  it  appear  that  she  was  displeased 
with  any  one  of  those  who  were  with  her  at  the  chase." 

In  the  end  her  remarkable  patience  and  her  silence 
helped  to  vindicate  her  in  this  severest  trial  of  her  life. 
Compared  to  it,  the  lying  tale  of  her  malicious  aunt  was 
as  nothing,  for  no  one  had  believed  what  she  said.  In 
this  case  it  was  very  different;  and  Kateri,  unable  to 
defend  herself  against  the  plausible  suspicion  of  this 
woman,  could  only  live  down  the  calumny  as  bravely 
as  possible,  leaving  God  to  clear  her  memory  of  every 
shadow  of  a  doubt,  as  he  would  not  fail  to  do  in  time. 
The  good  man  who  was  accused  with  her  never  before 
or  after  gave  his  wife  any  occasion  to  complain  of  him. 
She  became  convinced  that  her  own  jealousy  had  led 
her  into  error ;  when  Kateri  was  dead,  she  who  had  done 
the  mischief  could  never  speak  of  her  without  weeping 
to  think  how  needlessly  she  had  wronged  and  grieved 
her.  But  who  can  ever  heal  the  wound  of  a  reckless 
tongue  ?  Alas  that  the  Lily  of  the  Mohawks,  "  tlie 
fairest  flower  that  ever  bloomed  among  the  redmen," 
should  have  been  thus  accused !  One  result  of  this 
affair  was  Kateri's  resolve  never  again  to  exchange  the 


THE  HUNTING-CAMP. 


215 


life  of  the  village  for  that  of  the  hunting-camp,  even 
at  the  cost  of  starvation. 

Not  long  after  the  Indians  returned  to  the  mission, 
the  ceremonies  of  Holy  Week  began  in  the  chapel  at 
the  Sault.  Kateri  had  never  witnessed  them  before. 
She  was  deeply  impressed  and  almost  overpowered 
with  emotion  as  the  divine  tragedy  of  Calvary  un- 
rolled itself  before  her.  It  was  brought  to  her  mind 
by  degrees  with  every  detail  in  the  daily  services,  cul- 
minating on  Good  Friday,  with  mournful  chants,  the 
broken,  mutilated  Mass  of  the  prophecies,  and  the 
slow  unveiling  of  the  crucifix. 

These  ceremonies  of  Holy  Week,  together  with  the 
fervent  words  of  the  missionaries  who,  like  the  first 
preachers  of  Christianity,  spoke  to  the  people  in  their 
"own  tongues  the  wonderful  works  of  God,"  made  a 
profound  impression  on  all  the  Indians  of  the  Praying 
Castle.  As  the  bells  of  Holy  Saturday  rang  in  the  news 
of  the  resurrection,  their  joy  broke  forth  into  song.  A 
thrill  of  emotion  stirred  the  throng.  Happy  tears  were 
in  Kateri's  eyes.  On  Easter  Sunday  the  swell  of  glad 
Iroquois  voices,  singing  from  their  inmost  souls,  wafted 
her  responsive  spirit  to  the  opened  gates  of  Paradise. 


216 


KATERI  TEKAKWITHA. 


4r?r'i-    ! 


CHAPTER  XIX. 

KATERl'S   FlUEND,  —  THEK^ISE   TEGAIAGUENTA. 

A  JOY  was  in  store  for  Kateri  Tekakwitlia  that 
would  remain  until  the  end  of  her  life.  No 
greater  blessing  can  Heaven  send  us  than  a  friend  whose 
heart  responds  to  our  own  in  closest  sympathy,  and  to 
whom  we  can  unfold  the  hidden  places  of  our  soul  with 
no  fear  of  betrayal. 

Had  Kateri  failed  to  find  such  a  heart-friend  before 
she  died,  we  should  never  have  learned  what  a  wealth 
of  strong  human  love  and  a  craving  for  human  compan- 
ionship had  been  growing  up  within  her  through  the 
lonely  yeavsi  she  had  lived  until  now. 

Never  before  had  she  greater  need  of  a  friend  to  sus- 
tain her;  never  before  had  she  been  so  cruelly  mis- 
trusted as  on  her  return  from  the  hunting-camp. 

The  gift  of  God  was  ready.  The  friend  was  close  at 
hand ;  but  the  knowledge  of  this  was  kept  from  Kateri, 
until  her  desolate  heart,  turned  in  on  itself,  could  find 
no  refuge  except  in  the  bitterest  self-coUv  ^mnation. 
Knowing  the  goodness  of  God  and  finding  herself  un- 
satisfied at  heart,  she  could  find  no  reason  for  it  ex- 
cept by  magnifying  her  slightest  faults  into  a  dreadful 
wickedness  for  which  she  needed  punishment.  This 
tendency  of  her  mind  was  encouraged  constantly  by 
Anastasia's  instructions  and  exhortations.     They  were 


\\ 


KATERI'S  FRIEND. 


217 


well-intentioned  and  suitable  enough  for  lawless  and 
passionate  natures,  but  too  severe  for  the  pure  and  sen- 
sitive soul  of  Kateri.  The  suffering  that  comes  not  from 
evil  doing  or  thinking,  but  rather  from  well-meaning 
bluntness,  can  easily  be  utilized  and  undone  in  the  far- 
reaching  plans  of  God.  Kateri's  cruel  self-reproach  can- 
not be  looked  upon  as  a  useless  pai"  when  we  see  how 
it  pierced  another  heart,  and  bounded  back  to  her  own 
richly  freighted  with  new-found  friendship  and  much- 
needed,  noble  companionship. 

What  are  Kateri  Tekakwitha  andThdrfese  Tegaiaguenta 
doing  there  by  the  new  stone  chapel  ?  Why  do  they 
stand  apart  in  the  life-giving  sunlight  ?  Why  do  they 
not  speak  to  each  other?  Can  it  be  that  they  have 
never  before  met  ?  Both  belong  to  the  Praying  Castle ; 
both  are  Christians,  both  are  Iroquois.  Kateri  came  from 
the  Mohawk  country  before  the  snow  had  fallen.  Now 
it  has  melted  away  ;  the  grass  is  green.  Mount  Royal, 
La  Prairie,  the  village,  the  woods,  the  waters,  are  bathed 
in  sunshine.  The  river  is  roaring  and  rushing  tumultu- 
ously  with  the  added  wealth  of  the  spring-time  freshets. 
The  mission  chapel  is  nearly  completed.  The  stones  are 
all  in  place,  and  the  roof  has  been  reared.  Kateri  com- 
pares it,  no  doubt,  with  the  Dutch  church  at  Fort  Orange, 
the  most  imposing  sti>icture  of  the  kind  she  has  ever 
had  a  chance  to  see.  We  need  not  ask  her  whether  she 
prefers  the  bright  little  weather-cock  tliere,  or  the  cross 
on  the  belfry  here ;  for  we  know  how  she  cut  the  cross 
in  the  bark  of  a  forest-tree,  and  how  slie  carries  it  day 
by  day  buried  deep  in  her  heart. 

Th^rfese  sees  Kateri,  and  wonders  what  s''e  is  thinking 
about.     Thdrfese  has  the  dress  and  the  look  of  an  Oneida. 


218 


KATERI  TEKAKWITHA. 


Her  glance  is  freer  and  bolder  than  Kateri's.  She  is 
older  and  not  so  shy,  and  has  seen  the  sunshine  and 
shadow  of  twenty-eight  summers.  Health  and  beauty 
and  vigor  attend  on  the  young  Oneida ;  but  all  at  once 
her  face  grows  thoughtful  and  sad.  The  chill  of  a  terri- 
ble winter  comes  up  from  the  past,  and  strikes  on  her 
heart  as  she  watches  the  face  of  Kateri,  so  quiet  and  so 
collected.  It  was  only  an  idle  curiosity  that  brought  her 
to  look  at  the  building ;  but  now  she  is  led  by  a  strange 
attraction,  and  follows  the  Mohawk  girl  as  she^  enters 
the  chapel.  The  floor  has  recently  been  laid,  and  a 
man  is  at  work  on  the  wainscoting  round  the  wall.  No 
benches  or  seats  are  yet  to  be  seen,  nor  any  kind  of 
divisions.  Kateri  turns  to  Thdrese,  and  gives  her  an 
Iroquois  greeting.  She  is  about  to  ask  a  question. 
The  Oneida  'returns  the  salutation  graciously,  and  a 
conversation  begins  in  two  slightly  different  dialects. 
Though  one  is  using  the  Mohawk  language  and  one 
the  Oneida,  they  understand  each  other  perfectly.  Kateri 
asks  Thdrfese  if  she  knows  which  portion  of  the  church 
will  be  set  apart  for  the  womon.  Therfese  points  out 
to  her  the  place  where  she  thinks  they  will  be,  and 
the  conversation  continues.  It  is  all  about  the  new 
building  in  which  they  are  standing.  Their  thoughts 
chime  well  together ;  but  Kateri,  whose  mind,  as  she 
came  from  Anastasia's  cabin  and  wandered  into  the 
chapel,  was  dwelling  less  on  what  she  actually  saw 
before  her  than  on  her  own  internal  wretchedness 
and  unworthiness,  suddenly  exclaims,  with  a  heavy 
sigh  :  "  Alas !  it  is  not  in  this  building  of  wood  and 
stone  that  God  most  loves  to  dwell.  Our  hearts  are 
the  lodge  that  is  most  pleasing  to  him.     But,  miserable 


KATERI'S  FRIEND. 


219 


creature  that  I  am,  how  many  times  have  I  forced  him 
to  leave  this  heart  in  which  he  should  reign  alone ! 
Do  I  not  deserve  that  to  punish  me  for  my  ingratitude, 
they  should  forever  exclude  me  from  this  church,  which 
they  are  raising  to  his  glory  ? " 

These  words,  with  their  spiritual  thought  and  beau- 
tiful imagery,  came  rolling  from  the  tongue  of  the 
Mohawk  girl  with  all  the  eloquence  of  tone  and  gesture 
so  natural  to  her  race.  They  were  spoken,  too,  with  an 
added  force  that  belongs  only  to  the  utterance  of  those 
who  live  in  habitual  silence  concerning  their  inward 
life.  Thdrfese  could  not  look  upon  them  as  a  mere 
language  of  the  lips,  for  she  saw,  as  she  watched  the 
face  of  her  companion,  that  the  last  words  came  like  a 
sob  from  her  very  heart.  They  echoed  strangely  in  her 
own  soul.  Her  past  life,  that  terrible  winter  in  the 
woods,  her  vow  to  Heaven  unfulfilled,  conscience, 
remorse,  an  impulse  of  love  and  sympathy  for  the 
one  who  thus  wailed  out  her  sorrow  in  a  direct  appeal 
to  her,  —  all  this,  and  more  disturbed  the  soul  of  Th^- 
ihse.  She  looked  at  Kateri,  and  then  at  the  new-laid 
planks  on  the  chapel  floor.  Her  tongue  was  silent,  but 
her  eyes  spoke  out  in  a  single  glance,  and  said  to  the 
Mohawk  girl,  "  If  you  only  knew  —  if  you  only  knew 
how  it  is  with  me !  "  And  these  were  the  words  that 
she  seemed  to  be  reading  along  the  boards  that  lay 
close  to  her  feet :  "  She  is  better  than  I,  or  she  would 
not  speak  like  that.  She  can  help  me.  God  has 
sent  her  here.  I  will  tell  her  wliat  I  have  promised 
and  left  undone.  She  thinks  she  is  wicked.  I  don't 
believe  it ;  I  want  her  to  be  my  friend."  She  lifted  her 
eyes  again,  and  in  a  few  quick  words  opened  her  heart 


220 


KATERI  TEKAKWITHA. 


to  Kateri.  "  Insensibly  the  conversation  led  them," 
says  Cholenec,  "to  disclose  to  each  other  their  most 
secret  thoughts.  To  converse  with  greater  ease,  they 
went  and  sat  at  the  foot  of  a  cross  which  was  erected 
on  the  banks  of  the  river."  There,  where  the  cross 
still  stands  as  of  old,  near  the  great  rapid,  Thdrfese  told 
Kateri  the  story  of  her  life ;  and  there  their  souls  were 
knit  together  in  a  friendship  that  would  outlast  death 
and  time.  Thdrfese  became  a  part  of  Kateri,  and  Kateri 
of  Thdrfese.  Henceforth  they  were  two  souls  leading  but 
one  life.  The  history  of  one  is  the  history  of  the  other, 
except  that  Kateri  was  necessarily,  though  often  un- 
consciously, the  leading  spirit. 

But  what  was  the  life  of  Thdrfese  Tegaiaguenta  before 
she  met  her  guiding  spirit,  and  linked  her  soul  to  the 
soul  of  the  Lily  ?  What  were  the  sins  for  which  she 
resolved  to  do  penance  together  with  Kateri  ?  What 
was  the  story  she  told,  as  they  sat  on  the  grassy  bank 
at  the  foot  of  the  tall  wooden  cross  ?  The  gloom  of  the 
evening  fell  about  them  before  they  could  separate. 
When  at  last  they  turned  their  faces  from  the  great 
river,  and  bent  their  footsteps  toward  the  cluster  of 
Iroquois  lodges  near  the  Portage,  Kateri  had  learned 
much  of  what  here  follows  concerning  the  life  of  her 
friend,  and  many  secrets  of  her  heart  which  have  never 
been  recorded. 

Th^rfese  was  baptized  by  Father  Bruyas  in  the  Oneida 
country.  When  that  missionary  first  arrived  among  her 
people,  he  converted  Kateri  Ganneaktena,  who  served 
as  interpreter  while  he  was  learning  the  language,  and 
who  afterwards  with  her  husband  went  to  Canada  and 
founded  the  Praying  Castle  at  La  Prairie.   Tegaiaguenta, 


n 


KATERI'S  FRIEND. 


221 


like  Gauneaktena,  was  a  young  married  woman  when 
Bruyas  converted  and  baptized  her.  She  had  been 
united  to  an  Oneida  brave  after  the  Iroquois  fashion,  but 
unlike  Ganneaktena,  she  did  not  succeed  in  converting 
her  husband.  On  the  contrary,  she  herself  was  led 
away  by  the  force  of  evil  example  about  her,  and  almost 
lost  her  Christian  faith. 

In  the  history  of  the  Iroquois  missions  it  is  related 
that  a  certain  brave  Christian  woman  literally  fought 
with  tooth  and  nail  to  keep  some  of  her  inlidel  tribes- 
men from  pouring  fire-water  down  her  throat.  If  they 
succeeded  in  making  any  of  the  Christians  drunk,  they 
often  managed  to  win  them  away  from  the  influence  of 
the  blackgowns. 

Th^rfese,  less  resolute  than  Ganneaktena  and  the 
woman  just  mentioned,  fell  a  victim  to  this  persistent 
policy  of  the  infidel  Indians.  After  her  baptism  they 
beguiled  her  into  the  prevailing  sin  of  intoxication,  for 
which  she  afterwards  shed  bitter  tears  and  suffered 
many  self-inflicted  torments  in  company  with  Kateri. 

Before  she  could  be  fitted,  however,  for  the  friendship 
of  so  pure  a  soul  as  that  of  the  Mohawk  girl,  she  had 
to  pass  a  terrible  ordeal.  When  she  left  the  Oneida 
country  and  went  to  live  at  the  Praying  Castle  with  her 
husband's  family,  only  a  partial  chang-^  was  brought 
about  in  her  lax,  easy-going  life ;  for  Th^rfese  Tegaia- 
guenta,  though  capable  of  deep  religious  convictions,  had 
an  impulsive,  pleasure-loving  nature,  very  different  from 
the  reserved,  self-sacrificing  spirit  of  Kateri.  The  Lily 
of  the  Mohawks,  from  the  first  moment  of  her  life,  had 
never  ceased  to  be  attentive  to  the  lightest  whisper  of 
divine  grace.     Tegaiaguenta  could   not  be  brought  to 


222 


KATERI   TEKAKVVITHA. 


listen  to  this  voice  till  it  spoke  to  her  through  the  gaunt 
lips  of  bereavement  and  starvation.  Then  she  forgot  it 
again,  till  suddenly  she  recognized  its  echo  in  the  looks 
and  words  of  Kateri,  when  she  met  her  at  the  chapel. 
The  following  is  a  brief  account  of  the  strange  winter 
adventure  of  Thdrfese  Tegaiaguenta  in  the  woods  of 
Canada,  as  told  by  Cholenec :  — 

"She  had  gone  with  her  husband  and  a  young  nephew 
to  the  chase,  near  the  river  of  the  Outaouacks  [Ottawas]. 
On  their  way  some  other  Indians  joined  them,  and  they 
made  a  company  of  eleven  persons,  —  that  is,  four  men  and 
four  women,  with  three  young  persons.  Therese  was  the 
only  Christian.  The  snow,  which  this  year  fell  very  late, 
prevented  them  from  having  any  success  in  hunting ;  their 
provisions  were  in  a  short  time  consumed,  and  they  were 
reduced  to  eat  some  skins,  which  they  had  brought  witli 
them  to  make  moccasins.  At  length  they  ate  the  moccasins 
themselves,  and  finally  pressed  by  hunger,  were  obliged  to 
sustain  their  lives  principally  by  herbs  and  the  bark  of 
trees.  In  the  mean  time  the  husband  of  Therese  fell  danger- 
ously ill,  and  the  hunters  were  obliged  to  halt.  Two  among 
them,  an  Agnie  [Mohawk]  and  a  Tsonnontouan  [Seneca], 
asked  leave  of  the  party  to  make  an  excursion  to  some 
distance  in  search  of  game,  promising  to  return,  at  the  far- 
thest, in  ten  days.  The  Agnic,  indeed,  returned  at  the  time 
appointed ;  but  he  came  alone,  and  reported  that  the  Tson- 
nontouan had  perished  by  famine  and  misery.  They  sus- 
pected him  of  having  murdered  his  companion  and  then 
fed  upon  his  flesh  ;  for  although  he  declared  that  he  had  not 
found  any  game,  he  was  nevertheless  in  full  strength  and 
health.  A  few  days  afterwards  the  husband  of  Therese 
died,  experiencing  in  his  last  moments  deep  regret  that  he 
had  not  received  baptism.     The  remainder  of  the  company 


1\ 


KATERl  S  FRIEND. 


223 


then  resumed  their  journey,  to  attempt  to  reach  the  bank 
of  the  river  and  gain  ihe  Frenc*'  settlements.  After  two 
or  three  days*  march,  they  became  tio  enfeebled  by  want  of 
nourishment,  that  they  were  not  able  to  advance  farther. 
Desperation  then  inspired  them  with  a  strange  resolution, 
which  was  to  put  some  of  their  number  to  death,  that  the 
lives  of  the  rest  might  be  preserved." 

When  they  were  eating  the  flesh  of  the  first  victim, 
who  was  an  old  man,  they  asked  Thdifese  if  it  was  allow- 
able to  kill  him,  and  what  the  Christian  law  said  npon 
that  point,  for  she  was  the  only  one  among  them  who 
had  been  baptized.  She  dared  not  reply.  They  gave 
her  their  reasons,  which  were  that  the  old  man  liad  given 
them  the  right  that  he  had  to  his  life,  saying  that  he 
would  cause  tliem  a  great  deal  of  suffering  on  the 
journey.^ 

The  little  nephew  of  Thdrfese  had  already  died  from 
hunger  and  fatigue.  When  her  husband  lay  at  the 
point  of  death,  she  and  the  boy  had  remained  with  him 
till  he  breathed  his  last,  and  then  she  had  hastened  on 
through  the  woods,  carrying  her  nephew  on  her  shoulder, 
till  she  caught  up  with  the  band,  who  had  journeyed 
on  in  advance  of  her.  The  child  died  a  little  later,  in 
spite  of  her  care ;  and  when  the  man  of  the  party  was 
devoured  before  her  eyes,  misery  and  starvation  ren- 
dered her  speechless.  She  saw  tliat  they  were  deter- 
mined to  sustain  life  at  the  expense  of  those  among 
them  who  were  unable  to  resist. 

"They,  therefore,  selected  the  wife  of  the  Tsonnontouan 
[Seneca]  and  her  two  children,  who  were  thus  in  succession 
devoured.    This  spectacle  terrified  Therese,  for  she  had  good 

*  See  Chauchetifere,  livre  ii.  ohapitre  2. 


224 


KATEUI  TEKAKWITHA. 


\ 


reason  to  fear  the  same  treatment.  Then  she  reflected  ou 
the  deplorable  state  in  which  conscience  told  her  she  was ; 
she  repented  bitterly  that  she  had  ever  entered  the  forest 
without  having  first  purified  herself  by  a  full  confession; 
she  asked  pardon  of  God  for  the  disorders  of  her  life,  and 
promised  to  confess  as  soon  as  possible  and  undergo  penance. 
Her  prayer  was  heard,  and  after  incredible  fatigues  slie 
reached  the  village  with  four  others,  who  alone  remained 
of  the  company.  She  did,  indeed,  fulfil  one  part  of  tlie 
promise,  for  she  confessed  soon  after  her  return ;  but  she 
was  more  backward  to  reform  her  life  and  subject  herself 
to  the  rigors  of  penance." 

This  she  did  not  undertake  in  earnest  until  she  met 
Kateri.  From  that  time  they  were  inseparable.  They 
went  together  to  the  church,  to  the  forest,  and  to  their 
daily  labor.  They  told  each  other  their  pains  and  dis- 
likes, they  disclosed  their  faults,  they  encouraged  eacli 
other  in  the  practice  of  austere  virtues.  They  agreed 
that  they  would  never  marry.  An  accident  occurred 
in  the  early  days  of  their  friendship  that  gave  their 
thoughts  at  once  a  serious  turn.  One  day  when  Kateri 
was  cutting  a  tree  in  the  woods  for  fuel,  it  fell  sooner 
than  she  expected.  She  had  sufficient  time,  by  drawing 
back,  to  shun  the  body  of  the  tree,  which  would  have 
crushed  her  by  its  fall ;  but  she  was  not  able  to  escape 
from  one  of  the  branches,  which  struck  her  violently  on 
the  head,  and  threw  her  senseless  to  the  ground.  They 
thought  she  was  dead ;  but  she  shortly  afterward  re- 
covered from  her  swoon,  and  those  around  her  heard 
her  softly  ejaculating,  "  I  thank  thee,  O  good  Jesus,  for 
having  saved  me  in  this  danger."  She  rose  as  soon  as 
she  had  said  these  words,  and  taking  her  hatchet  in  her 


KATERl'S  FRIEND. 


225 


hand  would  have  gone  immediately  to  work  again,  if 
they  had  not  stopped  her  and  bade  her  rest.  She  told 
Th^rfese  that  the  idea  in  her  mind  at  the  time  was  that 
God  had  only  loaneil  her  what  still  remained  to  her 
of  life  in  order  that  she  might  do  penance;  and  that 
therefore  it  was  necessary  for  her  to  begin  at  once  to 
employ  her  time  diligently. 

Such  words  from  such  a  source  could  not  fail  to  stir 
the  zeal  and  emulation  of  her  warm-hearted,  impetuous 
friend.  Hand  in  hand,  they  now  hastened  to  climb  the 
thorny  path  of  penance,  guessing  eagerly  where  certain 
information  was  denied  them  as  to  what  might  be  the 
perfect  Christian  life  they  were  seeking  so  earnestly  to 
lead. 


15 


1 1 


226 


KATERI  TEKAKWITHA. 


'     CHAPTEK  XX.  > 

MONTREAL  AND   THE  ISLE-AUX-H^RONS,    1678. 

IT  is   certain   that   Kateri  Tekakwitha  visited   the 
French  settlement  on  the  north  side  of  the  river; 
for  Cholenec  thus  writes:  — 

"While  passing  some  days  at  Montreal,  where  for  the 
first  time  she  saw  the  nuns,  she  was  so  charmed  with  their 
modesty  and  devotion  that  she  informed  herself  most  thor- 
oughly with  regard  to  the  manner  in  which  these  holy  sisters 
lived,  and  the  virtues  which  they  practised." 

Kateri  and  Th^rfese  —  for  the  two  were  inseparable  — 
with  other  Indians  from  the  Sault,  probably  laden  with 
goods  to  barter,  must  havo  crossed  over  to  Montreal  in 
canoes.  They  paddled  out  into  the  broad  smooth  waters 
of  the  St.  Lawrence  below  the  great  rapid,  where  the  river 
widens  out  like  a  lake.  They  left  far  behind  them  their 
village,  with  its  tall  wooden  cross  on  the  river-bank,  and 
the  wild  Isle-aux-Hdrons,  bearing  up  its  sturdy  clump 
of  foliage  in  the  midst  of  the  splashing  foam.  They 
passed  at  a  distance  the  Jesuit  chapel  at  La  Prairie, 
where  a  few  Frenchmen  had  built  houses  and  formed 
the  nucleus  of  a  settlement,  and  then  moved  quietly 
and  rapidly  on  in  their  light  canoes  until  they  neared 
the  Isle  St.  Paul.    The  southern  shore  of  the  river  swept 


i\ 


MONTREAL  IN   1678. 


227 


away  in  a  great  curve  as  they  left  the  Sault,  and  the 
prairie  lands  stretched  away  towards  Lake  Champlain, 
while  Mount  Eoyal  blocked  the  northern  horizon. 
Finally,  after  rounding  the  Isle  St.  Paul,  they  approached 
near  enough  to  the  northern  bank  to  see  where  the  first 
French  fort  had  been  built  by  the  Sieur  de  Maisonneuve 
on  level  land  at  the  mouth  of  a  little  stream.  The 
spot  is  now  called  Custom-House  Square ;  and  the  wild 
Hot  Normandin  has  been  transformed  into  Island  Wharf. 
This  fort  had  fallen  into  disuse,  and  a  second  one  was 
built  on  higher  ground.  The  great  French  guns  that 
were  pointed  toward  the  river  meant  no  harm  to  the 
Christian  Indians,  who  passed  safely  by,  and  landed 
on  vacant  ground  in  the  rear  of  a  cluster  of  fortified 
buildings  fronting  on  the  Rue  St.  Paul.  This  was  the 
principal  thoroughfare  of  the  infant  city  of  Ville-Marie. 
Every  house  on  the  island  of  Montreal  was  strongly 
built  for  defence.  Each  farm  in  the  vicinity  was  con- 
nected with  the  town  by  a  chain  of  redoubts.  Not  only 
the  fort  and  the  governor's  mansion,  but  the  mills,  the 
brewery,  the  Hospital  or  Hotel  Dieu,  and  the  chief  resi- 
dences had  high  walls  and  outlving  defences.  These 
buildings  were  so  placed  along  the  Rue  St.  Paul  that  a 
cross-fire  from  them  and  from  the  bastioned  fort  across 
the  little  stream  (which  has  since  disappeared  in  the 
maze  of  modern  streets)  could  be  maintained  in  a  way  to 
render  the  position  of  the  colonists  impregnable  against 
an  Indian  assault.  This  had  all  been  done  under  the 
leadership  of  the  first  governor.  At  the  time  of  Kateri's 
visit,  the  chivalric  De  Maisonneuve  had  been  recalled 
to  France,  and  De  Courselles  was  Governor-General. 
The  Sulpicians,  whose  seminary  was  centrally  located 


it' 

It 


,JSK 


228 


KATERI  TEKAKWiTHA. 


on  the  principal  street,  were  lords  of  the  seigneurie  of 
Montreal  and  could  give  grants  of  land,  though  the 
recently  arrived  officers  of  the  King  disputed  their 
right  to  dispense  justice,  and  to  appoint  the  governor 
of  Ville-Marie. 

Marguerite  Bourgeois  was  still  a  leading  spirit  in  the 
colony,  and  was  actively  engaged  in  founding  and  con- 
ducting her  schools  for  the  Indian  and  Canadian  chil- 
dren. Her  convent  of  Sisters  of  the  Congregation  of 
Notre  Dame,  after  much  delay  and  many  trials,  was  at 
last  successfully  established  opposite  the  H6tel  Dieu 
on  the  Rue  St.  Paul.  Monseigneur  de  Laval,  Bishop  of 
Quebec,  on  his  visit  to  Ville-Marie  in  1676,  had  for- 
mally recognized  and  approved  her  new  order.  There 
were  at  this  time  ten  nuns  in  all  associated  with  her  in 
the  work  of  teaching.  They  taught  day-scholars  free  of 
charge,  and  worked  diligently  out  of  school-hours  to 
support  themselves.  In  1657  the  Sieur  de  Maisonneuve 
had  given  Marguerite  Bourgeois  a  tract  of  land  near  the 
H6tel  Dieu,  on  which  was  a  well-built  stable,  which  she 
used  for  her  first  school-house.  The  classes  were  as- 
sembled in  the  lower  part  of  the  building,  while  this 
indefatigable  schoolmistress  and  her  first  assistants  slept 
in  the  loft,  to  which  they  ascended  by  an  outside  stair- 
case. As  her  school  and  community  increased,  she  built 
a  house  that  would  shelter  twelve  persons.  This  also 
had  proved  insufficient,  and  she  was  now  established 
in  a  fine  large  stone  building,  where  a  number  of  girls 
were  safely  housed,  and  taught  to  read,  write,  and  sew. 
The  King  of  France  allowed  her  a  certain  amount  each 
year  for  the  support  of  her  Indian  pupils.  These  were 
mostly  at  the  school  of  the  newly  founded  Sulpician 


MONTREAL  IN  1678. 


229 


mission  on  the  mountain-side.  There  the  number  of 
Indians  was  daily  increasing.  M.  Belmont,  a  Sulpician, 
taught  the  boys,  and  two  of  the  Congregation  sisters  had 
charge  of  the  girls.  Their  favorite  pupil,  Marie  Th^rese 
Oannensagwas  (meaning,  "  She  takes  the  arm  "),  was  in  a 
few  years  to  become  herself  a  successful  teacher  in  the 
Indian  school,  and  a  gentle,  lovable  nun.  At  this  time 
she  was  about  eleven  years  old.  When  still  younger, 
she  had  come  with  her  aged  grandfather  from  the  Seneca 
•country.  He  was  a  Christian,  having  been  baptized  in 
the  Huron  country  by  the  great  missionary  Brebeuf  The 
little  Gannensagwas  was  adopted  by  Governor  de  Cour- 
selles,  and  placed  under  the  care  of  Marguerite  Bourgeois 
in  the  convent  on  the  Eue  St.  Paul.  When  the  school 
at  the  Mountain  was  opened,  in  1676,  she  was  sent 
there.  In  one  or  other  of  tliese  two  places  she  spent 
the  remainder  of  her  life,  as  pupil,  novice,  and  then 
schoolmistress.  Her  memory  has  sometimes  been  con- 
fused with  that  of  Kateri  Tekakwitha,  though  she  was 
ten  years  younger  than  the  Mohawk,  and  led  a  very 
different  sort  of  life.  Gannensagwas  grew  up,  lived  and 
died  in  a  convent,  and  was  the  first  real  Indian  nun. 
A  tablet  to  her  memory  is  preserved  in  one  of  the  towers 
of  the  old  fort  at  the  mission  on  Mount  Eoyal.  This 
stone  tower  stands  in  the  same  enclosure  with  the  costly 
modern  buildings  of  the  Sulpicians  in  a  beautiful  part 
of  the  present  city  of  Montreal.  At  the  time  of  Kateri's 
visit,  however,  this  same  tower  and  fort  was  in  the 
woods ;  for  the  buildings  of  the  old  town  extended  no 
farther  from  the  river  than  the  Eue  St.  Jacques.  .  From 
there  to  the  Indian  schools  of  the  Mountain  was  a  lonely 
foad  leading  past  a  solitary  fortified  farm  belonging  to  the 


230 


KATERI  TEKAKWITHA. 


Sulpicians,  —  La  ferrae  St.  Gabriel.  It  was  there  that  a 
priest,  M.  Le  Maistre,  had  been  tomahawked,  in  August, 
1661.  He  was  on  guard  while  the  laborers  gathered  in 
the  harvest.  His  tragic  death  warned  them  to  withdraw 
at  once  from  the  fields,  and  defend  themselves  within 
the  farm-house.  Such  incidents  as  this  were  then  fresh 
in  the  minds  of  the  people,  and  gave  pathetic  interest 
to  many  a  spot  near  Ville-Marie. 

In  1678  liue  Notre  Dame  was  a  new  street,  not  yet 
built  up,  and  the  foundations  of  the  parish  church  were 
uncompleted;  but  already  the  H6tel  Dieu  had  a  long 
history.  Just  five  years  had  passed  since  Mademoiselle 
Manse,  the  former  friend  of  Marguerite  Bourgeois,  and 
the  one  who  founded  the  H6tel  Dieu  and  brought  the 
hospital  nuns  from  France  to  conduct  it,  had  been  laid 
to  rest.  She  died  in  1673.  Her  last  request  was  that 
her  body  might  be  buried  at  the  HCtel  Dieu,  and  her 
heart  be  placed  under  the  sanctuary  lamp  in  the  new 
church  of  the  parish.^  It  was  but  right  that  this  should 
be  done,  for  she  had  given  her  whole  life  to  founding 
not  only  the  hospital  but  the  city  and  colony  at  Mount 
Royal.  Till  the  new  church  of  Notre  Dame  should  be 
finished,  the  heart  of  the  brave  lady,  encai^ed  in  a  metal 
vase,  was  hung  in  the  chapel  of  the  Hotel  Dieu.  It  was 
there  for  many  years ;  but  the  buildiug  of  the  church 
was  delayed  so  long  that  the  transfer  of  the  precious 
deposit  never  took  place.  The  relic  was  lost  at  the 
time  of  a  fire  that  destroyed  the  old  chapel  and  hospital 

*  Ti-c  parieh  church  of  Notre  Dnme,  with  its  two  square  towers,  is 
often  called  by  mistake  the  Cathedral.  This  title  belongs  to  St.  Peter's, 
—  a  more  modern  structure,  with  a  great  dome  shaped  like  that  of  St. 
Peter's  at  Rome.  , '  ' 


rs 


MONTREAL  IN  1678. 


231 


in  1695.  Kateri  may  have  seen  the  metal  vase  in  the 
chapel  of  the  hospital,  but  could  scarcely  have  had  time 
to  learn  its  significance.  Mademoiselle  Manse  had  ful- 
filled a  twofold  task.  She  had  distributed  guns  and  am- 
munition to  the  colonists,  and  had  nursed  the  wounded 
soldiers  and  Indians.  Her  life  was  often  in  danger.  At 
times  she  was  quite  alone  in  the  hospital.  Her  courage, 
enthusiasm,  and  womanly  care  for  the  sick  and  suffering 
were  a  mainstay  of  the  colony,  all  through  what  has  well 
been  called  its  heroic  age.  Foundeti  in  a  spirit  of  reli- 
gious zeal  for  the  conversion  of  the  savages,  its  struggle 
for  existence  in  a  wild  country  of  warring  races  filib  up 
a  strange  and  interesting  chapter  in  early  American  his- 
tory. Quebec,  Three  Rivers,  and  Montreal  were  for  a  long 
time  the  only  settlements  of  any  consequence  in  Canada. 
Quebec  as  the  great  stronghold  and  starting-point  of 
French  trade  and  colonization.  There  too  the  Jesuit 
missionaries  had  their  headquarters,  and  sent  their  re- 
ports, which  were  combined  into  the  famous  "  Relations," 
so  valuable  now  as  history.  Three  Rivers,  the  next  im- 
portant trading-post,  was  a  long  stride  up  the  St.  Law- 
rence and  into  the  wilderness.  There,  as  elsewhere,  the 
French  sought  to  share  their  faith  with  the  Indians. 
Xateri's  Algonquin  mother,  it  will  be  remembered,  had 
been  baptized  at  Three  Rivers  before  her  capture  by  the 
Iroquois.  Beyond  that  point  no  permanent  settlers  had 
ventured  until  Montreal,  the  strange,  solitary  island  city, 
was  established  for  no  other  purpose  than  to  convert  the 
redmen  to  Christianity.  The  whole  plan  was  made  in 
France  by  a  company  of  devout  and  wealthy  persons. 
Two  of  the  leading  spirits,  not  yet  mentioned,  were  M. 
Olier,  an  ecclesiastic,  and  M.  de  la  Dauversifere,  a  pious 


|:i* 


f 


{ 


I  f 


I 


232 


KATERI  TEKAKWITHA. 


layman.  The  site  for  the  city  was  chosen,  and  the 
island  bought,  by  men  who  had  no  practical  knowledge 
of  the  country.  It  was  far  inland,  and  dependent  en- 
tirely on  its  own  resources  when  the  Indians  were  at 
war.  The  people  of  Quebec  did  not  always  know  whether 
Montreal  existed  or  not,  so  beset  were  its  inhabitants  at 
times  by  the  unconverted,  warlike  kindred  of  Katerl 
The  raids  of  the  Mohawks  were  checked  by  De  Tracy, 
in  1666 ;  but  after  all,  they  were  only  one  of  five  un- 
friendly nations  who  were  liable  to  brandish  the  toma- 
hawk at  any  time  against  the  French.  In  1678  there 
was  a  general  peace  along  the  whole  line,  except  for 
local  and  religious  persecutions,  such  as  Kateri  had 
endured  before  coming  to  the  Sault. 

The  worst  days  for  Montreal  had  been  about  twenty 
years  before,  when  their  allies  the  Hurons  were  annihi- 
lated as  a  nation  by  the  terrible  Iroquois.  At  that  time 
the  French  lived  in  a  whirlwind  of  war  and  havoc.  The 
remnant  of  Hurons  that  remained  with  them  after  the 
war,  were  gathered  together  in  the  mission  village  of 
Lorette  near  Quebec.  Sillery,  in  the  same  vicinity, 
was  a  settlement  of  the  Christian  Algonquins.  In 
Kateri's  time  these  two  missions  nestled  under  the 
protecting  guns  of  Quebec ;  just  as  the  Indians  of  the 
Praying  Castle  where  Kateri  lived,  and  the  Iroquois  of 
the  Sulpician  mission  on  the  slope  of  Mount  Royal, 
felt  bound  to  maintain  a  close  friendship  for  defence,  as 
well  as  through  inclination,  with  their  French  neighbors 
at  Montreal.  The  people  of  the  Sault  and  the  people 
of  the  Mountain  were  always  welcomed  and  graciously 
received  by  the  colonists  of  Ville-Marie.  There  were 
many  things  for  them  to  see  and  learn  there ;  but  if  the 


n 


MONTREAL  IN  1678. 


233 


Hotel  Dieu  and  the  convent  were  at  one  end  of  the 
town,  the  brewery  and  the  fort  were  at  the  other,  and 
On  the  whole  the  Jesuit  Fathers  at  the  Sault  liked  it 
better  when  their  Indians  stayed  at  the  mission.  The 
trader  of  Montreal  was  much  the  same  sort  of  man  as 
the  trader  of  Fort  Orange.  The  early  colonial  town  of 
the  Frenchman,  however,  differed  in  many  respects 
from  the  town  of  the  Dutchman.  It  will  be  interesting, 
therefore,  to  follow  Kateri  as  she  leaves  her  canoe  on 
the  pebbly  shore,  and  wander  with  her  through  the 
strange,  new  streets  of  the  Canadian  town,  just  as  we 
followed  her  uncle  long  ago  on  his  journey  to  Albany 
on  the  shore  of  the  Hudson.  His  pack  of  beaver  kins 
was  examined  and  handled  by  the  well-to-do  trauers 
of  Handelaer  Street.  So  do  the  companions  of  Kateri 
dispose  of  their  Indian  wares  with  equal  ease  in  the 
long  and  important  Eue  St.  Paul.  Like  the  Dutch 
thoroughfare,  it  runs  parallel  with  the  river ;  all  the 
dwellings  on  one  side  have  their  backs  turned  to  the 
water,  but  their  gardens  do  not  extend  all  the  way  to 
the  water's  edge,  as  at  Albany ;  there  are  vacant  build- 
ing lots  in  the  rear  on  the  river-bank. 

*'  The  houses  built  of  wood,  piece  sur  piece,  or  of  rounded 
pebbles  stuck  together  with  cement,  are  all  in  the  same 
style,  —  a  rectangle  covered  with  a  steep  roof  slightly  over- 
topped by  the  stone  chimney ;  two  skylights  to  admit  light 
into  the  garret  on  the  long  sides ;  a  door  set  between  two 
windows,  and  the  walls  pierced  with  loop-holes  for  defence 
against  the  Iroquois.  The  interior  is  not  less  simple,  —  one 
large  hall  where  all  the  family  live,  as  in  Bretagne ;  a  bed  or 
lounge,  a  sort  of  long  coffer  or  chest  with  a  cover  that  is 
opened  out  in  the  evening,  into  which  a  mattress  is  spread, 


a, 


II 

ii 

IR'ffil 

1 

iilSI 

1 

11 

h 

m 

Br 


234 


KATERI  TEKAKWITHA. 


and  where  the  children  sleep  ;  some  chairs  or  small  benohes  j 
the  extra  clothing  and  the  gun,  hung  up  on  the  wall."  * 

This  extra  clothing  wrs  as  unpretentious  in  style  as 
the  dwelling.  A  plain  woollen  garment,  with  capot,  gir- 
dle, and  tuque,  was  the  'mi+brni  of  the  Canadian  colonist. 
Even  the  first  >  » ^e  i,  Sieur  de  Maisonneuve,  wore  it 
the  greater  part  .  ,•  1J3-  year,  except  on  state  occasions. 
Of  course,  in  the  .  ucest  <^ather  this  warm  outer  gar- 
ment was  exchanged  for  a  cooler  shirt  and  a  broad- 
brimmed  hat ;  then  the  woollen  coats  with  snow-shoes 
and  other  winter  belongings  of  the  settler  were  hung  on 
pegs  against"  the  wall.  ■  \ 

The  home-trained  garrison  of  Montreal  felt  proud 
to  hear  the  Viceroy  de  Tracy  call  them  his  "capots 
bleus,"  for  they  knew  right  well  he  could  scarcely  have 
triumphed  over  the  Mohawks  without  their  assistance. 
His  veterans,  scarred  in  the  Turkish  wars,  were  indeed 
a  sorry  sight  to  behold  on  the  expedition  of  1666,  when 
they  stumbled  about  in  the  snow,  and  lost  their  way  in 
the  forest  of  northern  New  York.  Kateri  remembered 
these  soldiers  well.  She  saw  them  in  her  childhood, 
when  they  were  enemies  and  invaders  of  her  home,  and 
so  she  did  not  care  to  see  them  again.  A  glance  at  the 
fort  and  the  fortified  houses,  the  mills,  the  governor's 
house,  and  the  seminaire  was  enough  for  her.  Already 
she  stood  at  the  corner  of  the  Eue  St.  Paul  and  the 
Hue  St.  Joseph.  If  she  chose  to  follow  up  the  latter 
street,  it  would  take  her  to  the  great  square  where  the 
foundations  of  the  new  church  of  Notre  Dame  had  been 

1  Histoire  et  Vie  de  M.  Paul  de  Chomedey,  Sieur  de  Maisonneuve, 
1640-1672,  par  P.  Rousseau. 


\'\ 


Iklaisonneuve^ 


MONTREAL  IN  1678. 


235 


laid.  But  the  chapel  of  the  Hotel  Dieu  was  right  be- 
fore her,  and  she  entered  there.  The  liospital  Sisters 
were  chanting  their  office  behind  a  wooden  grating. 
Why  were  they  out  of  sight  ?  What  did  it  all  mean  ? 
She  questioned  her  comrades,  and  they  told  her  what 
little  they  themselves  knew  about  the  nuns.  Not  con- 
tent with  visiting  the  chapel,  they  gained  permission 
to  enter  the  hospital.  What  Kateri  saw  at  the  entrance 
on  the  Kue  St.  Paul  was  a  great,  heavy  wooden  do^^", 
opening  into  a  small  building.  Behind  this  was  a  la.je 
enclosure  or  yard  surrounded  by  a  high  stockade  all 
for  defence,  and  containing  several  buildings,  mostly  of 
wood  and  somewhat  out  of  repair.  The  hospital  Siste.s, 
though  chiefly  of  noble  rank,  were  poorly  lodg.  ^  and 
suffered  many  privations.  The  hospital  was  endowed 
by  a  lady  of  fortune  in  Paris,  but  it  had  been  built  and 
equipped  under  the  eyes  of  Mademoiselle  Manse,  who 
cared  for  the  sick  herself  till  the  Sisters  came  from 
France.  After  that  she  had  dwelt  close  by  them,  and 
continued  in  charge  of  their  financial  atfairs  until  her 
death.  The  nuns  possessed  some  cows  and  other 
domestic  animals.  There  was  also  a  little  bakery  in 
one  part  of  the  enclosure.  In  another  place  Soeur  de 
Br^solec  had  a  garden  marked  off,  where  she  cultivated 
medicinal  drugs.  It  was  all  very  simple  and  primitive, 
but  strange  and  marvellous  to  the  eves  of  Kateri.  She 
saw  how  good  the  Sisters  w^ere  to  the  sick,  and  how 
simply  and  poorly  they  lived  themselves.  Their  own 
beds  were  in  a  rough  attic  above  the  wards  for  the  sick. 
Their  linen  was  spotless,  but  the  observant  Kateri  could 
not  fail  to  see  that  their  dresses  were  patched  in  many 
places.     Though  each  of  these  ladies  brouglit  a  dot 


■y*-^ 


236 


KATERI  TEKAKWITUA. 


with  her  to  the  convent  when  she  entered  the  order  in 
France,  they  were  often  left  with  no  resources  save 
what  their  own  industry  brought  them  in  the  wilds  of 
Canada,  and  even  the  hospital  fund  was  lost  to  them 
through  bad  management  over  the  sea ;  but  no  misfor- 
tune  could  daunt  them  in  their  work  of  curing  and 
converting  the  Indians,  and  caring  for  the  disabled 
colonists.  They  refused  every  overture  to  return  to 
Europe,  and  shared  in  all  the  vicissitudes  of  the 
struggling  colony,  rich  at  least  in  the  good- will  of  its 
people. 

In  the  convent  across  the  street  from  the  Hotel  Dieu, 
Kateri  and  her  friend  were  warmly  welcomed  by  Mar- 
guerite Bourgeois  and  the  Sisters  of  the  Congregation. 
It  is  probable  that  the  two  young  Indian  girls  stayed 
over  night  at  the  convent,  for  Soeur  Bourgeois  delighted 
in  entertaining  just  such  guests,  to  shield  them  from  all 
harm  while  in  the  city,  and  to  win  them  to  the  practice 
of  virtue  and  piety.  There  is  every  reason  to  believe 
that  Kateri  was  much  influenced  and  stimulated  in  her 
spiritual  aspirations  by  what  she  saw  there,  and  above 
all  by  coming  in  contact  with  the  strong  and  saintly 
character  of  the  woman  who  had  founded  so  useful  an 
order.  Marguerite  Bourgeois  and  her  companions  were 
successful  in  doing  good  from  the  very  first ;  and  to-day 
the  great  Villa-Maria,  which  is  the  outgrowth  of  her 
humble  but  earnest  efforts,  is  set  like  a  queenly  diadem 
on  the  brow  of  Mount  Royal.  There  the  young  girls  of 
America  are  still  attracted,  sheltered,  taught,  and  in- 
cited by  the  nuns  of  her  order  to  a  life  of  virtue  and 
good  deeds,  in  much  the  same  spirit  that  the  early 
colonial  belles  and  Indian  maidens  were  gathered  to- 


MONTREAL  IN   1678. 


237 


gether  long  ago  by  Marguerite  Bourgeois  herself,  the 
very  first  schoolmistress  of  the  town.  She  was  accus- 
tomed to  wear  a  plain  black  dress,  with  a  deep  pointed 
linen  collar,  almost  a  little  cape  ;  besides  this,  some- 
thing that  might  be  called  either  a  short  veil  worn  like 
a  hood  or  a  large  black  kerchief  wa':,  drawn  over  her  head 
and  knotted  loosely  undiu  r  her  chin.  In  her  later  days 
the  edges  of  a  white  cap  which  she  wore  under  this 
sombre  head-dress,  showed  about  her  face.  Her  nuns 
still  wear  a  costume  which  she  prescribed  for  them. 
There  is  nothing  peculiar  about  their  black  dress  or  the 
usual  nun's  veil  which  falls  in  loose  folds  from  the  head 
and  shoulders,  but  they  wear  an  odd  linen  head-dress 
with  three  points,  which  is  drawn  together  under  the 
chin  and  projects  downward  in  a  stiff  fold.  Some  of 
the  sweetest  of  faces  may  be  seen  framed  in  this  un- 
gainly gear.  The  hooded  kerchief  of  Marguerite  Bour- 
geois was  more  pleasing,  but  she  did  not  choose  that  it 
should  be  very  comfortable.  A  sister  of  hers  discovered 
one  day  that  the  cap  she  wore  under  this  kerchief  was  all 
bristling  with  bent  pins.  She  was,  perhaps,  allowing 
them  to  prick  her  into  a  remembrance  of  her  sins  at  the 
very  time  she  received  Kateri  and  her  friend  with  a  gra- 
cious smile  and  led  them  into  the  convent.  Several  of  the 
nuns  were  teaching  their  classes.  Most  of  the  children  at 
the  school  were  Canadians,  but  there  were  also  Indian 
girls  under  her  care,  younger  than  Kateri,  who  could 
read  and  write  and  spin.  Several  of  these  were  board- 
ing pupils,  supported  by  pensions  from  the  King,  Louis 
XIV.  These  became,  under  the  care  of  the  Sisters,  like 
demure  little  convent  girls,  scarcely  to  be  distinguished 
from  the  Canadian  children,  except  by  their   Indian 


238 


KATERI  TEKAKVVITHA. 


features.  The  studious  and  modest  little  Gannensag- 
was,  though  now  sent  to  the  new  school  at  the  Moun- 
tain for  a  time,  felt  more  at  home  in  the  Rue  St.  Paul, 
where  she  had  spent  four  or  five  years.  An  Onondaga 
girl,  Attontinon,  called  Mary  Barbara  at  her  baptism, 
was  nearer  Kateri's  age.  She  also  aspired  to  join  the 
sisterhood,  but  was  as  yet  too  recently  converted  from 
heathenism  to  be  admitted. 

Kateri  felt  shy  and  out  of  place,  no  doubt,  among  the 
little  scholars  whom  she  saw  at  Ville-Marie,  even 
though  some  of  them  were  Indians.  She  felt,  perhaps, 
as  a  wild  deer  of  the  forest  might  who  chanced  to  stray 
into  a  park  where  petted  fawns  looked  knowingly  up  at 
the  half-frightened  intruder,  as  they  quietly  nibbled 
grass  from  the  hands  of  the  keepers.  If  the  young 
Mohawk  girl  did  not  turn  suddenly  about  and  take  the 
nearest  path  to  the  woods  and  thickets,  it  was  only  be- 
cause her  timidity  was  held  in  check  by  a  great  eager- 
ness to  learn  all  she  could  about  the  life  of  those 
beautiful,  quiet  nuns.  She  knew  they  had  come  far 
away  from  their  own  country  to  teach  the  Iroquois  and 
the  Algonquins  as  well  as  the  Canadian  children  to  live 
like  Christians.  Kateri  did  not  ask  all  the  questions 
that  came  into  her  mind ;  but  this  much  she  certainly 
learned,  — that  the  sisters  lived  unmarried,  apart  from  the 
rest  of  the  people,  and  spent  much  time  in  prayer.  She 
had  an  opportunity  also  to  observe  some  of  their  daily 
exercises  and  little  practices  of  piety.  It  is  more  than 
likely  that  she  went  with  them  on  a  visit  of  devotion  to 
the  stone  chapel  of  Bon  Secours,  a  little  way  out  of  the 
town.  It  was  just  finished  at  that  time ;  and  a  small 
statue  of  Our   Lady,  brought  from  France  by   Soeur 


\y 


MONTREAL  IN  1678. 


239 


Bourgeois,  had  been  placed  there.  The  officials  of  the 
town  secured  the  garret  of  the  church  for  a  temporary 
arsenal  to  store  their  ammunition.  There  was  no  other 
place  as  yet  in  Ville-Marie  that  was  fireproof.  The 
Church  of  Bon  Secours  has  always  been  a  favorite 
shrine.  Kateri's  devotion  to  the  Blessed  Virgin  would 
naturally  lead  her  there  before  she  left  the  city.  She 
was  both  interested  and  attracted  during  her  stay  in 
Montreal  by  everything  she  saw  at  the  Convent  of 
Notre  Dame  and  at  the  Hotel  Dieu.  But  she  gave  no 
intimation  of  a  wish  to  remain  with  the  nuns  at  either 
of  these  establishments.  Her  whole  life  had  been  the 
Ufe  of  an  untamed  Indian.  She  had  accepted  Chris- 
tianity in  the  only  way  in  which  uDder  the  circum- 
stances it  could  possibly  have  been  offered  to  her, — 
that  is  to  say,  Christianity  pure  and  simple,  with  few 
of  the  trappings  of  European  civilization.  She  was 
a  living  proof  that  an  Indian  could  be  thoroughly 
Christianized  without  being  civilized  at  all  in  the  ordi- 
nary sense  of  the  word.  She  w^as  still  a  child  of  the 
woods,  and  out  of  her  element  elsewhere.  It  was  with 
scarce  a  regret,  then,  that  she  returned  with  her  friend 
to  the  Sault,  and  resumed  her  usual  life  there.  But 
her  visit  to  Montreal  had  given  her  an  intimation  of 
something  well  known  to  the  Christians  of  Europe, 
which  had  not  ^ieen  taught  at  the  mission.  The  married 
state  was  frequently  praised  there,  and  always  recom- 
mended to  the  Indians.  The  blackgowns  did  not  ven- 
ture to  give  the  counsel  of  Saint  Paul  concerning  virgin- 
ity, to  a  people  that  were  but  just  learning  to  walk  in  the 
way  of  the  commandments.  But  Kateri  had  been  struck 
by  the  example  of  the  Jesuit  Fathers  themselves,  and 


240 


KATERI  TEKAKWITHA. 


I     It 


: 


f      -f 


her  penetrating  mind  had  already  guessed  that  some- 
thing was  withheld  from  her  on  this  point ;  after  her 
visit  to  the  nuns  at  Montreal  she  was  confirmed  more 
than  ever  in  her  resolve  to  remain  unmarried. 

Kateri  and  Th^rese  talked  the  matter  over  when  she 
returned  to  the  Sault ;  and  together  they  formed  a  plan 
for  carrying  out  their  idea  of  living  a  perfect  life.  It 
was  a  romantic  rather  than  a  practical  project,  but  so 
quaint  and  beautiful  that  it  is  well  worth  telling.  In 
the  first  place  Therfese  was  discreet  enough  to  recom- 
mend that  they  should  have  an  older  woman  with  them 
who  would  know  all  about  the  affair  from  the  first. 
She  said  she  knew  just  the  right  sort  of  a  person,  —  a 
good  Christian,  advanced  in  years,  who  had  lived  for 
some  time  at  Quebec  and  also  at  Lorette,  the  older 
Huron  mission  which  was  conducted  on  the  same  plan 
as  the  Iroquois  mission  at  the  Sault.  The  name  of  this 
woman  was  Marie  Skarichions.  Kateri  agreed  to  what 
her  friend  suggested,  and  on  a  certain  day  they  all  three 
assembled  at  the  foot  of  the  tall  cross  on  the  river-bank, 
that  they  might  consult  together  without  interruption. 
It  was  a  quiet,  dreamy  spot,  and  always  the  favorite 
resort  of  Kateri  for  prayer  and  meditation,  or  confiden- 
tial interviews  with  her  friend.  No  sooner  were  they 
seated  there,  than  the  old  woman  began  to  talk,  and  to 
tell  them  that  she  also  would  gladly  live  as  they  wished 
to  live ;  that  she  had  been  taken  care  of  once  by  the 
Sisters  at  Quebec  when  she  was  sick ;  that  she  knew 
just  how  they  lived,  for  she  had  noticed  them  particu- 
larly. She  went  on  to  say  that  she  and  Th^r^se  and 
Kateri  must  never  separate,  that  they  must  all  dress 
just  alike,  and  live  together  in  one  lodge.     Kateri  lis- 


1  : 


M 


MONTREAL  IN  1678. 


241 


tened  eagerly  to  all  this  talk,  hoping  to  gather  some 
profit  from  it,  and  begging  the  woman  not  to  conceal 
from  her  anything  she  knew  that  would  make  her  soul 
more  pleasing  to  God.  As  their  imaginations  grew  more 
and  more  excited  in  picturing  to  one  another  the  ideal 
life  they  would  lead  in  their  little  community,  shut  off 
from  everything  that  might  distract  them  from  prayer 
and  holy  thoughts,  their  eyes  fell  naturally  enough  upon 
the  solitary  unfrequented  Isle-aux-Hdrons  which  lay  off 
in  the  midst  of  the  rapids.  "  There ! "  they  said,  with 
sudden  enthusiasm,  as  they  pointed  to  the  island,  — 
"  there  is  the  place  for  our  lodge  of  prayer ! "  and  they 
began  to  portion  it  off  in  their  thoughts,  and  to  plan  an 
oratory  with  a  cross  under  the  trees ;  they  also  tried  to 
make  out  a  rule  of  life  for  themselves.  But  all  at  once 
they  remembered  Father  Fremin,  the  head  of  the  mis- 
sion, and  wondered  what  he  would  think  of  their  pro- 
ject. Kateri  had  great  respect  for  authority,  and  a  true 
spirit  of  obedience.  They  agreed  to  do  nothing  without 
the  consent  of  the  blackgown.  One  of  them  went  at 
once  to  find  him  and  told  him  why  they  were  assembled, 
asking  him  at  the  same  time  if  he  did  not  approve  of 
their  plan.  But  alas !  the  unfortunate  messenger  came 
back  to  the  other  two  covered  with  confusion.  The 
blackgown,  she  said,  had  only  laughed  heartily  at  all 
their  beautiful  projects,  and  made  light  of  them,  saying 
that  they  were  too  young  in  the  faith  to  think  of  such 
a  thing  as  founding  a  convent.  It  was  too  much  out  of 
the  ordinary  way,  and  quite  unsuitable.  The  Isle-aux- 
Hdrons  was  altogether  too  far  from  the  village.  The 
young  men  going  back  and  forth  from  Montreal  would 
be  always  in  their  cabm.     Upon  further  consideration, 


242 


KATERI  TEKAKWITHA. 


they  concluded  that,  after  all,  what  the  Father  said  was 
reasonable,  and  they  tlwught  no  more  of  their  convent  of 
the  "  Isle-aux-H4rons.'^ 

But  Kateri,  for  her  part,  was  determined  to  see  the 
Father  herself  a  little  later,  and  get  from  him,  if  possible, 
some  further  information  about  the  life  she  wished  to 
lead.  Unforeseen  circumstances  obliged  her  much  sooner 
than  she  expected  to  seek  the  counsel  and  advice  of 
Father  Cholenec  on  this  very  subject,  for  the  adopted 
sister  of  Kateri  was  even  then  forming  plans  of  her 
own  for  the  disposal  of  her  young  relative. 


I 


\ 


i 


IV 


I  AM  NOT  ANY  LONGER  MY  OWN.' 


243 


CHAPTER  XXI. 


"  I  AM  NOT  ANY   LONGER   MY   OWN." 

KATEEI  TEKAKWITHA  had  already  refused  to 
be  united  to  a  heathen  brave.  "  But  a  Christian 
marriage,"  said  her  sister  to  Anastasia,  "  is  a  very  differ- 
ent affair."  The  matchmakers  were  again  lying  in  wait 
for  her.  It  is  Father  Cholenec  who  gives  us  the  best  ac- 
count of  this  final  contest  with  Tekakwitha  on  the  mat- 
rimonial question.  He  was  her  spiritual  director  at  the 
time,  and  was  consulted  by  the  parties  on  both  sides. 
While  Fremin  was  absent  in  France,  be  had  charge  of 
the  Mission,  with  Chauchetifere  as  assistant.  The  fol- 
lowing version  of  what  occurred  to  disturb  Kateri  in  the 
fall  of  1678  is  taken  entire  from  Cholenec's  letter  (dated 
the  27th  of  August,  1715) :  — 

"  Interested  views  inspired  her  sister  with  the  design  of 
marrying  her.  She  supposed  there  was  not  a  young  man  in 
the  Mission  du  Sault  who  woidd  not  be  ambitious  of  the 
honor  of  being  united  to  so  virtuous  a  female  ;  and  that 
thus  having  the  whole  village  from  which  to  make  her 
choice,  she  would  be  able  to  select  for  her  brother-in-law 
some  able  lumter  who  would  bring  abundance  to  the  cabin. 
She  expected  indeed  to  meet  with  difficulties  on  the  part  of 
Catherine,  for  she  was  not  ignorant  of  the  persecutions  this 
generous  girl  had  already  sullcrcd,  and  the  constancy  with 
which  she  had  sustained  them,  but  p'  e  persuaded  herself 


t\:  ?^ 


If 


O  i  A 


14 


KATERI  TEKAKWITHA. 


that  tlie  force  of  reason  would  finally  vanquish  her  opposi- 
tion. She  selected,  therefore,  a  particular  day,  and  after 
having  shown  Catherine  even  more  affection  than  ordinary, 
she  addressed  her  with  that  eloquence  which  is  so  natural  to 
these  Indians  when  they  are  engaged  in  anything  which 
concerns  their  interests. 

*  I  must  confess,  my  dear  sister,'  said  she,  with  a  manner 
full  of  sweetness  and  affability,  *  yon  are  under  great  obliga- 
tions to  the  Lord  for  having  brought  you,  as  well  as  our- 
selves, from  oar  unhappy  country,  and  for  having  conducted 
you  to  the  Mission  du  Sault,  where  everything  is  favorable 
to  your  piety.  If  you  are  rejoiced  to  be  here,  I  have  no  loss 
satisfaction  at  having  you  with  me.  You,  every  day,  indeed^ 
increase  our  pleasure  by  the  wisdom  of  your  conduct,  which 
draws  upon  you  general  ssteem  and  approbation.  There 
only  remains  one  thing  for  you  to  do  to  complete  our  hap- 
piness, which  is  to  think  seriously  of  establishing  yourself 
by  a  good  and  judicious  marricige.  All  the  young  girls 
among  us  take  this  course ;  you  are  of  an  age  to  act  as  tiiey 
do,  and  you  are  bound  to  do  so  even  more  particularly  than 
others,  either  to  shun  the  occasic  r  -^^  sin,  or  to  supply  the 
necessities  of  life.  It  is  true  tJiat  i<  is  a  source  of  great 
pleasure  to  us,  both  to  your  brother-in-law  and  myself,  to 
furnish  these  things  for  you,  but  you  know  that  he  is  in  the 
decline  of  life,  and  that  we  are  charged  with  the  care  of  a 
large  family.  If  you  were  to  be  deprived  of  us,  to  whom 
could  you  have  recourse  ?  Think  of  these  things,  Catherine ; 
provide  for  yourself  a  refuge  from  the  evils  which  accom- 
pany poverty  ;  and  determine  as  soon  as  possible  to  prepare 
to  avoid  them,  v»'hile  you  can  do  it  so  easily,  and  in  a  way 
so  advantageous  both  to  yourself  and  to  our  famil".' 

There  was  nothing  which  Catherine  less  expected  than 
a  proposition  of  this  .Aud  ;  but  the  kindness  p,nd  respect  she 
lolt  f(  r  hor  sister  induced  her  to  conceal  her  pain,  and  she 


i\ 


■■^%1f-'* 


"I  AM  NOT   ANY  LONGER  MY  OWN." 


24o 


contented  herself  with  merely  answering  that  she  thanked 
her  for  this  advice,  but  the  step  was  of  great  consequence, 
and  she  would  think  of  it  seriously.  It  was  thus  that  she 
warded  off  the  first  attack.  She  immediately  came  to  seek 
me,  to  complain  bitterly  of  these  importunate  solicitations 
of  her  sister.  As  I  did  not  appear  to  accede  entirely  to  her 
reasoning,  and  for  the  purpose  of  proving  her,  dwelt  on 
those  considerations  which  ought  to  incline  her  to  marriage, 
*  Ah,  my  Father,'  said  she,  *  /  am  not  any  longer  my  own. 
I  have  given  myself  entirely  to  Jesus  Christ,  and  it  is  not 
possible  for  me  to  change  masters.  The  poverty  wit/i  which 
I  am  threatened  gives  me  no  uneasiness.  So  little  is  requi- 
site to  supply  the  necessities  of  this  wretched  life,  that  my 
labor  can  furnish  this,  and  I  can  always  find  something  to 
cover  me.*  I  sent  her  away,  saying  that  she  should  think 
well  on  the  subject,  for  it  was  one  wliicli  merited  the  most 
serious  attention. 

Scarcely  had  she  returned  to  the  cabin,  when  her  sister, 
impatient  to  bring  her  over  to  hei*  views,  pressed  her  anew 
to  end  her  wavering  by  forming  an  advantageous  settlement. 
But  finding  from  the  reply  of  Catherine,  that  it  was  usfsless 
to  attempt  to  change  her  mind,  she  determined  to  enlist 
Anastasia  in  her  interests,  since  they  both  regarded  her  as 
their  mother.  In  this  she  was  successful.  Anastasia  was 
readily  induced  to  believe  that  Catherine  had  too  ha.stily 
formed  her  resolution,  and  therefore  employed  all  that  in- 
fluence which  age  and  virtue  gave  her  over  the  mind  of  the 
young  girl,  to  persuade  her  that  marriage  was  the  only  part 
she  ought  to  take. 

This  measure,  however,  had  no  greater  success  than  the 
other ;  and  Anastasia,  who  had  always  until  that  time  found 
so  nuicli  docility  in  Catherine,  was  extremely  surprised  at  the 
little  deference  she  paid  to  her  counsels.  She  even  bitterlj' 
reproached  her,  and  threatened  to  bring  her  compla  nts  to 


i 


It  t 


246 


KATERI  TEKAKWITHA. 


me.  Catherine  anticipated  her  in  this,  and  after  having 
related  the  pains  they  forced  her  to  suffer  to  induce  her  to 
adopt  a  course  so  little  to  her  taste,^  she  prayed  me  to  aid 
her  in  consummating  the  sacrifice  she  wished  to  make  of 
herself  to  Jesus  Christ,  and  to  provide  her  a  refuge  from 
the  opposition  she  had  to  undergo  from  Anastasia  and  her 
sister.  I  praised  her  design,  but  at  the  same  time  advised 
her  to  take  yet  three  days  to  deliberate  on  an  affair  of  such 
importance,  and  during,  that  time  to  offer  up  extraordinary 
prayers  that  she  might  be  better  taught  the  will  of  God  ; 
after  which,  if  she  still  persisted  in  her  resolution,  I  promised 
her  to  put  an  end  to  the  importunities  of  her  relatives. 
She  at  first  acquiesced  in  what  I  proposed,  but  in  less  than 
a  quarter  of  an  hour,  came  back  to  seek  me.  '  It  is  settled,? 
said  she,  as  she  came  near  me ;  '  it  is  not  a  question  for  de- 
liberation ;  my  part  has  long  since  been  taken.  No,  my 
father,  I  can  have  no  other  spou^r  but  Jesus  Christ.'  I 
thought  that  it  would  be  wrong  for  me  any  longer  to  oppose 
a  resolution  which  seemed  to  rm  inspired  by  the  Holy 
Spirit,  and  therefore  exhorted  her  to  perseverance,  assuring 
her  that  I  would  undertake  her  defence  against  those  who 
wished  henceforth  to  disturb  her  on  that  subject.  This  an- 
swer restored  her  former  tranquillity  of  mind,  and  re-estab- 
lished in  her  soul  that  inward  peace  which  she  preserved 
even  to  tbo  end  of  her  life. 

Scarcely  had  she  gone,  when  Anastasia  came  to  complain, 
in  ht-.'*  '.prn,  tiiab  Catherine  wuuld  not  listen  to  any  advice, 
but  followed  onlj  her  own  whims.     She  was  running  on  in 

1  In  another  accovj\^  of  this  interview  given  by  Cholcnec  in  his 
manuspiipt  lift  of  Kateri,  which  has  never  been  published,  but  is  still 
preserved  by  th  Jesuits  at  Montreal,  are  the  following  words:  "  Ah, 
ir.oa  pfere,  me  repondit-elle  sur  le  (^hamp,  et  sans  hesiter,  '  Jo  no  I'aurois 
m' V-  rendr.'.  Jo  hais  les  homrnes,  j'ai  la  dernicro  aversion  pour  le 
mariage,  —  la  chose  in'est  impossible  ! '  " 


"I  AM  NOT  ANY  LONGER  MY  OWN." 


247 


this  strain,  when  I  interrupted  her  by  saying  that  I  was 
acquainted  with  the  cause  of  her  dissatisfaction,  but  was  as- 
tonished that  a  Christian  as  old  as  she  was  could  disapprove 
of  an  action  which  merited  the  highest  praise,  and  that  if  she 
had  faith,  she  ought  to  know  the  value  of  a  state  so  sublime 
as  that  of  celibacy,  which  rendered  feeble  men  like  to  the 
angels  themselves.  At  these  words  Anastasia  seemed  to  be 
in  a  perfect  dream ;  and  as  she  possessed  a  deeply  seated 
devotion  of  spirit,  she  almost  immediately  began  to  turn  the 
blame  upon  herself;  she  admired  the  courage  of  this  virtu- 
ous girl,  and  at  length  became  the  foremost  to  fortify  her  in 
the  holy  resolution  she  had  taken.  .  .  .  [As  for  Catherine], 
feeble  as  she  was,  she  redoubled  her  diligence  in  labor,  her 
watchings,  fastings,  and  other  austerities.  It  was  then  the 
end  of  autumn,  when  the  Indians  are  accustomed  to  form 
their  parties  to  go  out  to  hunt  during  the  winter  in  the 
forests.  The  sojourn  which  Catherine  had  already  made 
there,  and  the  pain  she  had  suffered  at  being  deprived  of 
the  religious  privileges  ahe  possessed  in  the  village,  had  in- 
duced her  to  form  the  resolution,  as  I  have  already  men- 
tioned, that  she  would  never  during  her  life  return  there. 
I  thought,  however,  that  the  chraige  of  air  and  the  diet, 
which  is  so  much  better  in  the  forest,  would  be  able  to  re- 
store her  health,  which  was  now  \evy  much  impaired.  It 
was  for  this  reason  that  I  advised  her  to  follow  the  family 
and  others,  who  went  to  the  hunting-grounds.^ 

1  Cholenec,  in  an  older  manuscript,  gives  further  particulars  con- 
cerning the  life  of  this  "  Premiere  Vierge  Irokoise."  In  that  account 
of  the  interview,  after  giving  the  above  recommendation  to  Kateri 
about  her  health,  lier  director  goes  on  to  describe  the  way  in  whicli  his 
advice  was  received.  "  At  these  words  she  only  laughed,  and  a  mo- 
ment after,  taking  that  air  so  devout  which  was  usual  with  her  when 
she  came  to  speak  to  me  of  her  spiritual  affairs,  she  made  this  beautiful 
reply,  worthy  of  Catherine  Tegakouita :  '  Ah,  my  father,  it  is  true 
that  the  body  has  good  (;heer  in  the  woods,  but  the  soul  languishes 


mu> 


248 


KATEUi  tp:kakwitha. 


*•  She  remained,  therefore,  during  the  winter  in  the  village, 
where  she  lived  only  on  Indian  corn,  and  was  subjected  in- 
deed to  much  suffering.  But  not  content  with  allowing  her 
body  only  this  insipid  food,  which  could  scarcely  sustain  it, 
she  subjected  it  also  to  austerities  and  excessive  penances, 
without  taking  counsel  of  any  one,  persuading  herself  that 
while  the  object  was  self-mcrtification,  she  was  right  in 
giving  herself  up  to  everything  which  could  increase  her 
fervor.  She  was  incited  to  these  holy  exercises  by  the  noble 
examples  of  self-mortification  which  she  always  had  before 
her  eyes.  The  spirit  of  penance  reigned  among  the  Chris- 
tians at  the  Sault.  Fastings,  discipline  carried  even  unto 
blood,  belts  lined  with  points  of  iron,  —  these  were  their 
most  common  austerities.  And  some  of  them,  by  thesg 
voluntary  macerations,  prepared  themselves  when  the  time 
came,  to  suffer  the  most  fearful  torments.  .  .  .  One  in  par- 
ticular among  them,  named  Etieune,  signalized  his  constancy 
and  faith.  When  environed  by  the  burning  flames  [at 
Onondaga],  he  did  not  cease  to  encourage  his  wife,  who  was 
suffering  the  same  torture,  to  invoke  with  him  the  holy 
name  t  <'  Jesus.  Being  on  the  point  of  expiring,  he  rallied 
all  his  strength,  and  in  imitation  of  his  Master,  prayed  the 
Lord  with  a  loud  voice  for  the  conversion  of  those  who  had 
treated  him  with  such  inhumanity.  Many  of  the  savages, 
touched  by  a  spectacle  so  new  to  them,  abandoned  their 
country  and  came  to  the  Mission  du  Sault,  to  ask  for  baptism, 
and  live  there  in  accordance  with  the  laws  of  the  Gospel. 

"The  women  were  not  behind  their  husbands  in  the 
ardor  they  showed  for  a  life  of  penance.     They  even  went 

there  and  dies  of  hunger  ;  whereas  in  the  village,  if  the.  body  suffers  a 
little  from  not  being  so  well  nourished,  the  soul  finds  its  full  satisfac- 
tion, being  nearer  to  Our  Lord.  Ther(>fore  I  abandon  this  miserable 
body  to  hunger,  and  to  all  that  might  happen  to  it  afterwards,  in  order 
that  my  soul  may  be  content,  and  may  have  its  ordinary  nourishmei\t." 


IV 


''Mm 
W 


I  AM  NOT  ANY  LONGER  MY  OWN. 


249 


to  such  extremes  that  when  it  came  to  our  knowledge  we 
were  obliged  to  moderate  their  zeal.  Besides  the  ordinaiy 
instruments  of  mortification  which  they  employed,  they  had 
a  thousand  new  inventions  to  inflict  suft'ering  upon  them- 
selves. Some  placed  themselves  in  the  snow  when  the  cold 
was  most  severe  ;  others  stripped  themselves  to  the  waist  in 
retired  places,  and  remained  a  long  time  exposed  to  the 
rigor  of  the  season,  on  the  banks  of  a  frozen  river,  and 
where  the  wind  was  blowing  with  violence.  There  were 
even  those  who,  after  Imving  broken  the  ice  in  the  ponds, 
plunged  themselves  in  up  to  the  neck,  and  remained  there 
as  long  as  it  was  necessary  for  them  to  recite  many  times 
the  ten  beads  of  their  rosary.  One  of  them  did  this  three 
nights  in  succession,  and  it  was  the  cause  of  so  violent  a 
fever  that  it  was  thought  she  would  have  died  of  it.  An- 
other one  surprised  me  extremely  by  her  simplicity.  I 
learned  that,  not  content  with  having  herself  used  this  mor 
tification,  she  had  also  plunged  her  daughter,  but  three 
years  old,  into  the  frozen  river,  from  which  she  drew  her 
out  half  dead.  When  I  sharply  reproached  her  indiscretion, 
she  answered  me  with  a  surprising  naivete,  that  she  did  not 
think  she  was  doing  anything  wrong,  but  that  knowing  her 
daughter  would  one  day  certainly  offend  the  Lord,  she  had 
wished  to  impose  on  her  in  advance  the  pain  which  her  sin 
merited. 

"  Although  those*  who  inflicted  these  mortifications  on 
themselves  were  particular  to  conceal  them  from  the  knowl- 
edge of  the  public,  yet  Catherine,  who  had  a  mind  quick 
and  penetrating,  did  not  fail  from  various  appearances  to 
conjecture  that  which  they  held  so  secret ;  and  as  she  studied 
every  means  to  testify  more  and  more  her  love  to  Jesus 
Christ,  she  applied  herself  to  examine  everything  that  was 
done  pleasing  to  the  Lord,  that  she  might  herself  immedi- 
ately put  it  in  practice." 


.■»"'i  * 


\ '  i 


■'11^ 


Iff.  0  H 


250 


KATERI  TEKAKWITHA. 


Chauchetifere,  alluding  to  the  events  of  this  same  fall 
and  -winter  (1678  and  1679),  gives  some  details  of  her 
life  not  mentioned  by  Cholenec.     He  says :  — 

"  As  soon  as  she  learned  from  Father  Fremin  that  God 
left  every  Christian  free  to  marry  or  not  to  marry,  she  lost 
no  time  in  choosing  a  state  of  life  for  herself,  and  further- 
more, if  the  fear  that  she  had  of  appearing  virtuous  had 
not  restrained  her,  she  would  have  cut  off  her  hair  ;  she 
contented  herself  with  dressing  like  those  who  were  the 
most  modest  in  the  village.  Father  Fremin  gave  her 
some  rules  of  life  more  special  than  those  he  gave  to  the 
others ;  he  directed  her  to  keep  herself  in  retirement,  above 
all  during  the  summer  time,  when  the  canoes  of  the  Ottawas 
came  down,  to  remain  in  her  cabin,  and  not  go  to  the 
water's  edge  to  see  them  arrive,  like  the  rest.  She  also 
regarded  what  he  said  about  not  going  to  Montreal.  In  a 
word,  it  was  only  necessary  to  teil  n^  ?,  thing  once,  and 
she  put  it  in  practice.  It  was  a  common  saying  in  the 
vilhige  that  Catherine  was  never  elsewhere  than  in  her 
cabin  or  in  the  chvrch;  that  she  knew  but  two  paths,  —  one 
to  her  field,  and  the  other  to  her  cabin.  Bu*-  to  come  in 
particular  to  the  rules  that  she  prescribed  for  r  jrself,  here 
are  a  few  of  them. 

"  Being  a  young  Indian,  twenty-two  or  twenty-three 
years  old,  she  must  naturally  have  liked  to  be  well  and 
properly  dressed  like  the  others,  which  consists  in  having 
the  hair  well  oiled,  well  tied,  and  well  parted,  in  having  a 
long  braid  [queue]  behind,  and  in  adorning  the  neck  with 
wampum.  They  like  to  have  beautiful  blankets  and  beauti- 
ful chemises,  to  have  the  leggings  or  mittens  well  made, 
and  above  all  to  have  just  the  right  kind  of  a  moccasin ;  in 
a  word,  vanity  possesses  them. 

"  Catherine  thought  she  could  do  away  with  all  that,  with- 


in 


"I  AM  NOT  ANY  LONGER   MY  OWN." 


251 


oat  eccentricity.  But  one  could  see  by  her  dress  what  her 
thought  was.  She  was  not  looking  for  a  husband  ;  she  gave 
up  all  bright  red  blankets  and  all  the  ornaments  that  the 
Indian  girls  wear.  She  had  a  blue  blanket,  new  and  sin) pie, 
for  the  days  when  she  went  to  communion ;  but  more  than 
that,  she  had  an  interior,  very  perfect,  which  was  known  only 
to  God ;  but  which  she  could  not  hide  so  well  but  that  her 
companion  knew  of  it  at  the  times  of  their  greatest  fervor.  .  .  . 
Marie  Therese  Tegaiaguenta  once  told  Catherine  of  certain 
movements  of  indignation  that  she  had  against  herself  and  her 
sins ;  and  that  when  she  was  going  one  day  into  the  woods  feel- 
ing herself  oppressed  with  grief  at  the  thought  of  her  sins,  she 
had  taken  a  handful  of  switches  and  had  given  herself  heavy 
strokes  with  them  on  her  hands;  and  that  another  time 
having  climbed  a  tall  tree  to  get  birch-bark  for  a  piece  of 
work,  when  she  was  at  the  top  she  was  seized  with  fear. 
Casting  her  eyes  to  the  foot  of  the  tree  w^here  there  were 
many  stones,  she  believed  with  reason,  that  if  she  fell  she 
would  break  her  head.  But  a  good  thought  came  to  her 
then,  which  confirmed  her  more  than  ever  in  all  the  good 
resolutions  she  had  already  made  to  serve  God ;  for  reflect- 
ing  on  her  fear,  she  blamed  herself  for  fearing  to  die  and  not 
fearing  even  more  than  that  to  fall  into  hell.  Tears  came 
into  her  eyes  as  she  descended  ;  and  when  she  reached  the 
ground,  she  sat  down  at  the  foot  of  the  tree,  throwing  her 
bark  aside,  and  giving  way  to  the  good  feeling  that  had 
taken  possession  of  her." 

Kateri  did  not  forget  what  her  companion  told  her 
about  the  switches,  and  resolved  to  make  a  daily  prac- 
tice for  herself  which  she  could  keep  up  during  the 
time  of  the  chase. 

While  her  sister  with  her  family  were  off  at  the 
hunting-camp,  Kateri  had  as  much  time  as  she  could 


i! 


5    I  , 


m 


■>j'  .1 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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baiM    12.5 

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1^    111112.2 


1^  lllllio 


1.8 


1.25      1.4    ||.6 

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Photographic 

Sciences 

Corporation 


23  WIST  MAIN  STREET 

WieSTKR,  N.Y.  MSSO 

(716)  •72-4S03 


''    ^      MP 


& 
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252 


KATERI  TEKAKWITHA. 


wish  to  satisfy  her  devotion  at  the  village  chapel.  She 
remained  there  so  many  hours  on  her  knees  in  the 
coldest  winter  weather,  that  more  than  once  some  one 
or  other  of  the  blackgowns,  moved  with  compassion  at 
sight  of  her  half-frozen  condition,  obliged  her  to  leave 
the  chapel  and  go  warm  herself  Kateri  had  at  last 
learned,  by  repeated  inquiries,  all  she  wanted  to  know 
about  the  nuns  whom  she  had  seen  at  Montreal.  She 
was  now  aware  that  they  were  Christian  virgins  con- 
secrated to  God  by  a  vow  of  perpetual  continence. 
Cholenec  says :  — 

**  She  gav^  me  no  peace  till  I  had  granted  her  permission 
to  make  the  same  sacrifice  of  herself,  not  by  a  simple  reso- 
lution to  guard  her  virginity,  such  as  she  had  already  made, 
but  by  an  irrevocable  engagement  which  obliged  her  to 
belong  to  God  without  any  recall.  I  would  not,  however, 
give  my  consent  to  this  step  until  I  had  well  proved  her, 
and  been  anew  convinced  that  it  was  the  Spirit  of  God  act- 
ing in  this  excellent  girl,  which  had  thus  inspired  her  with 
a  design  of  which  there  had  never  been  an  example  among 
the  Indians."    . 


KATERI'S    VOW. 


253 


CHAPTEK   XXII. 

KATERl'S  VOW  ON  LADY  DAY,  AND  THE  SUMMER  OF 

1679. 


KATERI'S  soul  was  indeed  of  rarest  and  costliest 
mould.  Of  this  Father  Cholenec  was  now  fully 
aware.  He  also  knew  her  quiet  determination  of  spirit, 
and  he  no  longer  resisted  her  pleadings  to  be  allowed 
to  consecrate  herself  to  God  by  a  vow  of  perpetual  vir- 
ginity. This  she  did,  with  all  due  solemnity,  on  the 
Feast  of  the  Blessed  Virgin,  the  25  th  of  March,  1679. 

However  others  might  look  upon  her  act,  this  solemn 
engagement  with  God  gave  her  a  feeling  of  freedom 
rather  than  of  thraldom.  At  last  she  had  an  acknowl- 
edged right  to  live  her  own  life  in  her  own  way.  She 
was  Rawenniio's  bride.  The  blackgown  had  approved 
of  her  vow,  and  no  relative  of  hers  at  the  Sault  ven- 
tured afterwards  to  question  or  disturb  her.  "  From 
that  time,"  says  Cholenec,  "  she  aspired  continually  to 
heaven,  where  she  had  fixed  all  her  desires ;  .  .  .  but 
her  body  was  not  sufficiently  strong  to  sustain  the 
weight  of  her  austerities  and  the  constant  effort  of  her 
spirit  to  maintain  itself  in  the  presence  of  God."  She 
tested  her  powers  of  endurance  to  the  utmost.  Her 
constant  companion,  Th^rfese,  afterwards  told  of  her  that 
on  one  occasion,  as  they  were  coming  from  the  field 
into  the  village,  carrying  each  of  them  a  heavy  load  of 


254 


KATEBI  TEKAKWITHA. 


I 


wood,  Kateri  slipped  on  the  frozen  ground  and  fell, 
causing  the  points  of  an  iron  belt  which  she  was  accus- 
tomed to  wear  to  penetrate  far  into  her  flesh.  When 
Thdr^se  advised  her  on  account  of  this  accident  to  leave 
her  bundle  of  wood  until  another  time,  Kateri  only- 
laughed,  and  lifting  it  quickly,  carried  it  to  the  cabin, 
where  she  made  no  mention  of  her  hurt.  When  sum- 
mer came  and  the  others  laid  aside  their  blankets  for 
a  time,  she  continued  to  wear  hers  over  her  head  even 
in  the  hottest  weather.  Anastasia  said  that  she  did 
this,  not  so  much  to  shield  her  eyes  from  the  light,  as 
from  modesty  and  a  spirit  of  mortification. 

Kateri  and  Thdrfese  found  a  deserted  cabin  near  the 
village,  where  they  were  now  in  the  habit  of  going 
every  Saturday  afternoon  to  prepare  themselves  in  a 
suitable  manner,  as  they  supposed,  for  receiving  the 
sacrament  of  penance. 

Chauchetifere  relates  how  this  custom  of  theirs  origi- 
nated, and  how  they  employed  themselves  while  in  this 
retreat.  It  was  only  by  questioning  Th^rfese  after  the 
death  of  Kateri  that  the  full  extent  of  their  austerities 
became  known,  for  they  were  careful  to  conceal  them 
from  the  knowledge  of  all.  Father  Fremin  was  away 
at  this  time,  having  gone  on  a  voyage  to  France,  and 
Father  Cholenec  had  full  charge  of  the  mission  during 
his  absence.  As  his  time  was  filled  with  new  cares 
and  responsibilities,  he  had  but  little  opportunity  to 
notice  or  discover  that  Kateri  Tekakwitha,  the  treasure 
confided  to  his  keeping  by  Father  de  Lamberville,  was 
in  all  simplicity  and  earnestness  wrecking  her  health 
and  strength  by  undergoing  fearful  penances.  Suggested 
to  her  either  by  the  remorseful  and  penitent  mind  of 


i 


KATERI'S  VOW. 


255 


Thdrfese,  or  the  stern  iustructions  of  Anastasia,  they 
were  carried  out  with  the  utmost  severity  by  Kateri 
on  her  frail  and  innocent  self,  as  though  she  bore 
on  her  own  shoulders  the  sins  of  the  whole  Iroquois 
nation. 

It  may  be  well  to  give  a  full  account  of  how  she  was 
accustomed  to  make  her  preparation  for  confession, 
and  where  the  plan  originated.  One  Saturday  afternoon 
while  waiting  for  the  bell  to  ring  for  Benediction,  she 
sat  in  the  cabin  of  Th^rfese,  talking  confidentially  with 
her  friend  on  matters  of  conscience.  Thdrfese  happened 
to  mention  the  bundle  of  switches  with  which  she  had 
scourged  herself  on  a  certain  occasion ;  and  Kateri,  quick 
to  put  a  pious  thought  into  practice,  hastened  at  once 
to  the  cemetery,  which  was  near  at  hand,  and  returned 
with  a  handful  of  stinging  little  rods.  These  she  hid 
adroitly  under  the  mat  on  which  she  was  sitting,  and 
waited  eagerly  for  the  first  stroke  of  the  bell.  Then 
hurrying  the  people  of  the  cabin  as  fast  as  possible  to 
the  church,  the  two  were  no  sooner  alone  than  they 
fastened  the  lodge  securely  on  the  inside,  and  gave  full 
vent  to  their  devotion.  Kateri  was  the  first  to  fall 
upon  her  knees,  and  handing  her  companion  the 
switches,  begged  her  not  to  spare  her  in  the  least. 
When  she  had  been  well  scourged,  she  in  turn  took  the 
switches,  and  Thdrfese  knelt  down  to  receive  the  blows. 
With  bleeding  shoulders,  they  said  a  short  prayer  to- 
gether, and  then  hastened  to  the  chapel,  joyous  and 
happy  at  heart.  Never  before  had  the  prayers  seemed 
shorter  or  sweeter  to  them  than  on  that  evening.  Their 
next  thought  was  to  choose  a  place  where  they  might 
continue  this  exercise.   The  unfrequented  cabin  already 


1 


V, 


256 


KATERI  TEKAKWITHA. 


' 


mentioned  seemed  to  them  a  most  favorable  spot.  It 
belonged  to  a  French  trader,  who  only  came  at  long 
intervals  to  the  village.  It  stood  always  open,  and  had 
become  gradually  surrounded  by  graves,  so  that  it  was 
now  within  the  cemetery.  There  the  two  friends  went 
every  Saturday.  After  making  an  act  of  contrition, 
they  proceeded  as  follows:  They  recited  the  Act  of 
Faith,  which  they  were  accustomed  to  say  at  the 
church  ;  then  Kateri,  who  wished  always  to  be  the 
first  in  penitence,  would  kneel  and  receive  the  scourg- 
ing, begging  her  companion  all  the  while  to  strike 
harder,  even  though  blood  appeared  at  the  third  stroke. 
When  they  came  to  a  pause,  they  recited  the  chaplet 
of  the  Holy  Family,  which  they  divided  into  severii 
parts,  at  each  of  which  a  stroke  was  given  with  the 
switches.  But  towards  the  end  of  the  exercise,  their 
devotion  knew  no  bounds.  It  was  then  that  Kateri 
laid  bare  the  sentiments  of  her  heart  in  such  words  as 
these:  "My  Jesus,  I  must  risk  everything  with  you. 
I  love  you,  but  I  have  offended  you.  It  is  to  satisfy 
your  justice  that  I  am  here.  Discharge  upon  me,  0  my 
God,  discharge  upon  me  your  wrath."  Sometimes  tesrs 
and  sobs  choked  her  voice  so  she  could  not  finish  what 
she  was  saying.  At  these  times  she  would  speak  of 
the  three  nails  which  fastened  our  Saviour  to  the  cross 
as  a  figure  of  her  sins.  When  Kateri  was  thus  touched, 
she  did  not  fail  to  move  her  companion,  who  with  equal 
fervor  underwent  the  same  voluntary  punishment. 

Th^rfese  assures  us  that  the  worst  fault  that  Kateri 
could  ever  find  to  accuse  herself  of  on  these  occasions 
when  she  opened  her  heart  most  freely,  was  the  careless- 
ness in  which  she  had  lived  after  her  baptism.   This  con- 


KATERI'S  VOW. 


257 


sisted  in  not  having  resisted  those  who  had  forced  her  to 
go  to  work  in  the  tields  on  Sundays  and  feast  days ;  that 
is,  in  not  having  rather  sufl'ered  martyrdom  at  their 
hands.  She  reproached  herself  with  having  feared  death 
more  than  sin.  That  this  saintly  girl  suffered  everything 
short  of  absolute  martyrdom  in  her  efforts  to  keep  holy 
the  Lord's  Day,  we  already  know  from  the  record  of  her 
life  in  the  Mohawk  Valley.  It  must  be  remembered, 
too,  that  at  that  time  she  had  not  made  her  first  com- 
munion or  been  fully  instructed. 

It  would  be  a  long  and  harrowing  task  to  give  a  full 
account  of  all  the  austere  fasts  and  penances  that  Kateri 
Tekakwitha  underwent  during  the  course  of  the  year 
1679.  Many  of  them  belong  to  the  age  and  the  place 
in  which  she  lived,  and  were  in  common  practice  then 
and  there.  Others  go  to  prove  the  rude,  Spartan  spirit 
of  her  race,  which  gloried  in  exhibitions  of  fortitude 
under  torture.  But  the  tortures  that  her  people  knew 
how  to  endure  so  well  through  pride,  Kateri  endured  in 
a  spirit  of  penance  and  atonement.  Her  greatest  ex- 
cesses of  self-inflicted  pain  came  like  sparks  of  fire  from 
her  intense  love  of  the  crucified  Kedeemer.  She  wished 
to  prove  herself  the  slave  of  His  love.  She  had  seen  the 
Iroquois  warriors  brand  their  slaves  with  coals  of  fire ; 
so  she  could  not  resist  the  impulse  which  came  to  her 
one  night  to  seize  a  red-hot  brand  from  the  hearthfire, 
and  to  place  it  between  her  toes.  She  held  it  there 
while  she  recited  an  Ave  Maria.  When  the  prayer  was 
over,  she  was  indeed  branded.  Such  inflictions  as  these, 
by  their  incessant  expenditure  of  energy,  soon  wore  out 
her  frail  body,  and  brought  of  their  «^wn  accord  a  speedy 
answer  to  her  never-flagging  prayer,  —  that  Rawenniio, 


V, 


258 


KATERI  TEIL^KWITHA. 


the  beautiful  God  of  the  Christians,  whom  she  had 
learned  to  love  so  well,  would  take  her  to  His  lodge  ! 

"  Kateri  had  great  and  special  devotion  both  for  the 
Passion  of  our  Saviour  and  for  the  Holy  Eucharist.  These 
two  mysteries  of  the  love  of  the  same  God,  concealed  under 
the  veil  of  the  Eucharist  and  His  dying  on  the  cross,  cease- 
lessly occupied  her  spirit,  and  kindled  in  her  heart  the 
purest  flames  of  love.  One  day,  after  having  received  the 
Holy  Communion,  she  made  a  perpetual  oblation  or  solemn 
oflFering  of  her  body  to  Jesus  attached  to  the  cross,  and  of 
her  soul  to  Jesus  in  the  most  Holy  Sacrament  of  the 
Altar."  1 

As  Kateri  knew  but  two  paths  while  she  lived  at  the 
Sault,  —  one  leading  from  her  cabin  to  the  field  where 
she  worked,  and  the  other  to  the  chapel  where  she 
prayed,  —  her  friends  cou'i  easily  find  her.  There,  at 
the  church  day  after  day,  and  many  times  a  day.  any 
one  who  chanced  to  stray  in  might  see  a  muftled  tgure 
kneeling  near  the  altar- rail,  facing  the  tabernacle.  At 
such  times  she  saw  nothing,  heard  nothing,  of  what  was 
taking  place  around  her  or  behind  her.  In  front  of  her 
was  the  sacred  Presence  she  could  not  leave  unless  for 
some  urgent  call  of  duty  or  charity. 

A  touch  on  the  shoulder,  a  whispered  word,  "  You  are 
wanted,  Kateri,"  and  no  hand  or  heart  was  more  willing 
than  hers  to  assist  or  relieve,  as  the  case  might  be. 
Often  she  did  not  wait  for  this.  A  sudden  inspiration, 
an  impulse  of  sympathy,  carried  her  where  she  was 
needed.  When  the  good  deed  was  done,  the  love  within 
her  heart  drew  her  again  to  the  foot  of  the  tabernacle. 
"When  she  entered  the  church  in  taking  the  blessed 

1  Cholenec's  letter. 


KATERI'S  VOW. 


259 


water  she  recalled  her  baptism,  and  renewed  the  resolu- 
tion she  had  taken  to  live  as  a  good  Christian ;  when 
she  knelt  down  in  some  corner  near  the  balustrade  for 
fear  of  being  distracted  by  those  who  passed  in  and 
out,  she  would  cover  her  face  with  her  blanket,  and 
make  an  act  of  faith  concerning  the  real  presence  in 
the  Blessed  Sacrament.  She  made  also  several  other 
interior  acts  of  contrition,  of  resignation,  or  of  humility, 
according  to  the  inspiration  which  moved  her,  asking  of 
OoL  light  and  strength  to  practise  virtue  well.  In  the 
fourth  place,"  continues  Chauchetiere,  "  she  prayed  for 
unbelievers,  and  above  all  for  her  Iroquois  relatives. 
She  finished  her  devotion  by  saying  her  beads.  She 
confided  this  exercise  to  her  companion,  who  made  it 
known.  Except  for  her  habit  of  hiding  the  beautiful 
practices  taught  her  by  the  Holy  Spirit,  we  might  have 
occasion  to  admire  still  more  the  rapid  progress  which 
faith  made  in  her  soul.  She  had  regulated  the  visits 
which  she  made  to  our  Lord  to  five  times  a  day  without 
fail ;  but  it  can  be  saicv  that  the  .church  was  the  place 
where  she  was  ordinarily  found." 

Spiritual  writers  are  accusromed  to  divide  the  Chris- 
tian life  into  three  progressive  grades ;  namely,  the  pur- 
gative, the  illuminative,  and  the  unitive.  Chauchetifere 
declares  that  Kateri's  life  at  the  Sault  might  well  serve 
as  an  example  to  the  most  fervent  Christians  of  Europe, 
and  compares  her  spirit  with  that  of  Saint  Catherine  of 
Sienna ;  then  he  sums  up  in  a  few  words  her  exalted 
spiritual  attainments  by  saying  that  she  was  already 
in  the  "unitive  way"  before  having  well  known  the 
other  two. 


V. 


260 


KATERI  TEKAKWITHA. 


in  'i 


CHAPTEE  XXIII. 

KATERI    ILL.  —  TH^R^SE    CONSULTS    THE    BLACKGOWN. — 
FEAST  OF  THE  PURIFICATION.  —  THE   BED   OF  THORNS. 

KATERFS  health  was  fast  failing;  and  those  with 
whom  she  lived,  perceiving  this,  watched  her 
more  closely  and  sought  to  check  her  in  her  fasts  and 
penances.  They  saw  that  on  Wednesdays  and  Satur- 
days she  ate  nothing.  At  these  times  she  would  spend 
the  whole  day  in  the  woods  gathering  fuel.  They  were 
careful  after  this  to  have  the  soup  ready  before  she 
started  out  in  the  morning ;  but  even  then  she  would 
occasionally  find  an  excuse  to  slip  away  without  her 
breakfast.  When  it  was  the  turn  of  one  of  the  other 
women  of  the  same  lodge-fire  to  go  for  wood,  Kateri 
sometimes  interfered,  saying  that  the  woman  in  ques- 
tion had  a  baby  to  nurse  and  ought  to  stay  in  the  cabin ; 
as  for  herself,  there  was  nothing  to  keep  her,  she  could 
just  as  well  go  as  not.  Before  they  noticed  that  she 
had  not  vet  taken  a  mouthful,  she  would  be  off  to  the 
woods  and  at  work.  When  she  could  no  longer  fast 
without  attracting  notice,  she  still  kept  up  the  practice 
of  mingling  ashes  with  her  food,  or  denying  herself  in 
some  other  way. 

About  this  time  a  child  of  her  adopted  sister  died. 
As  Kateri  was  assisting  the  other  women  to  make  a 
grave  for  her  little  nephew,  one  of  them  said  to  her, 


'  \ 


HER  FAILING  HEALTH. 


261 


and  where  she  had  her  first  long  talk  with 


laughing,  "Where  is  yours,  Kateri?"  "It  is  there," 
she  answered,  pointing  to  a  certain  spot.^  The  inci- 
dent was  soon  forgotten ;  but  Kateri  was  not  mistaken, 
as  was  proved  later.  The  place  she  indicated  was  near 
the  tall  cross  by  the  river,  where  she  was  accustomed 
to  pray 
Th^rfese  Tegaiaguenta. 

Her  only  pleasure  now  was  in  prayer  or  in  spiritual 
conversations  with  her  friend  Thdrfese  or  with  Anas- 
tasia ;  for  both  of  them  spoke  often  of  God.  All  other 
companionship  had  become  distasteful  to  her.  Her 
natural  gift  of  ready  and  witty  conversation,  as  well  as 
her  helpful  disposition,  won  her  many  friends  without 
effort.  She  was  beloved  us  well  as  reverenced  by  the 
whole  population,  while  careful  to  shun  more  and  more 
all  intercourse  that  did  not  help  her  heavenward.  In 
her  humility  it  did  not  occur  to  her  that  she  on  her 
part  could  perhaps  do  something  tov  irds  lifting  others 
to  the  high  plane  of  her  own  thougl  Chauchetifere 
relates  the  following  incident  of  1  he  was  once 

called  on  for  advice,  much  to  her  own  surprise.  Two 
young  married  people  —  Francois,  the  Seneca,  and  his 
wife  Marguerite — had  watched  Kateri's  way  of  life  with 
much  interest  and  admiration.  They  knew  she  had 
made  a  vow  of  virginity,  and  one  day  they  called  her 
into  their  cabin  with  the  idea  of  learning  from  her  how 
a  good  Christian  ought  to  live  in  this  world.  In  order 
that  she  might  be  less  embarrassed  and  speak  freely. 


1  This  incident  is  given  by  Cholenec  in  his  manuscript  entitled  "La 
Vie  de  Catherine  Tegakoiiita,  Premiere  Vierge  Irokoise."  He  adds: 
"  Pfere  Chauchetifere  wanted  her  put  in  the  church;  but  I  put  her  in 
the  place  she  had  indicated,  without  knowing  it  till  long  afterwards." 


262 


KATERI  TEKAKWITHA. 


they  sent  at  the  same  time  for  her  companion,  Thdr^se. 
When  both  were  seated,  the  door  was  closed  as  a  token 
that  what  they  were  about  to  ask  Kateri  was  a  great 
secret,  and  that  they  were  ready  to  keep  it  sacred. 
FranQois  the  Seneca  (called  by  the  French  La  Grosse 
Buche)  began  the  conversation.  He  addressed  himself 
both  to  Kateri  and  to  Th^rfese,  saying  first  that  he 
knew  what  they  had  done,  and  the  state  of  life  they 
had  embraced.  This  he  said,  that  they  might  speak  out. 
As  for  himself  he  wished  to  be  a  good  Christian  and  to 
give  himself  entirely  to  God.  His  wife  was  of  the 
same  mind.  He  spoke  for  both.  Kateri  was  much 
surprised  at  this  discourse.  She  was  silent  for  somei 
time,  and  then  asked  her  companion  to  speak.  It 
would  take  too  long  to  tell  all  that  was  said  on  both 
sides  concerning  the  state  of  life  that  was  most  pleas- 
ing to  God.  It  is  enough  to  say  that  they  gave  no 
advice  to  the  young  married  couple  other  than  that 
they  should  go  to  the  blackgown  and  propose  their  plan 
to  him.  The  woman  was  not  more  than  twenty,  and 
the  man  scarcely  older.  This  good  Francjois,  it  seems, 
wished  to  live  with  his  wife  as  with  his  sister.  He  did 
so  for  some  years,  and  would  have  continued  to  do  so 
had  he  not  been  advised  to  the  contrary.  His  wish  was 
to  repair  as  far  as  possible  the  evil  he  had  done  before 
his  baptism.  He  was  an  excellent  hunter  and  a  good 
warrior.  He  was  afflicted  later  in  life  with  a  painful 
disease,  from  which  he  suffered  severely  for  fourteen 
years.  Kateri  was  at  all  times  his  model.  He  endeav- 
ored to  imitate  her  patience  and  resignation,  as  well  as 
her  other  virtues.  After  death  he  wore  about  his  neck 
a  little  chaplet,  which  he  called  Kateri's  beads.     Strung 


HER  VIRTUES  REVERENCED. 


263 


great 


next  to  the  cross  on  which  the  Credo  was  to  be  said 
were  two  beads,  one  for  a  Pater  and  one  lor  an  Ave ; 
then  there  were  tliree  other  little  beads  on  which  he 
was  accustomed  to  say  tlie  Gloria.  Patri  three  times,  to 
thank  the  Blessed  Trinity  for  the  graces  bestowed  upon 
Kateri.  Always  cheerful  and  contented  himself,  he 
consoled  and  encouraged  his  wife,  who,  although  a  great 
devotee,  was  apt  to  complain  of  her  poverty.  When 
his  health  no  longer  permitted  him  to  go  to  the  chase, 
he  mended  kettles,  made  pipes,  and  did  what  work  he 
could  about  the  village.  He  brought  up  his  children 
strictly,  taught  them  the  catechism  witli  care,  and  was 
always  on  hand  to  sing  in  the  church.  He  had  a  book 
or  scroll  of  pictures  in  which  all  the  chief  events  re- 
corded in  the  Old  and  New  Testaments  were  depicted. 
Copies  of  this  ingenious  form  of  Indian  Bible  are  still 
to  be  seen  at  Caughnawaga  and  elsewhere.  Frangois, 
the  Seneca,  by  these  means  won  many  converts  to  Chris- 
tianity. He  was  accustomed,  however,  to  give  Kateri 
the  credit  for  his  success.  He  besought  her  interces- 
sion with  God  in  all  his  undertakings,  and  endeavored 
to  imitate  her  as  far  as  possible  in  his  life  and  in  his 
death,  which  occurred  in  1695. 

As  Kateri  had  a  great  love  for  virginity,  —  a  fact  of 
which  her  whole  life  is  a  proof,  —  she  did  not  fail  to 
cultiyate  a  deep  and  tender  devotion  to  the  Virgin 
Mother  of  Christ,  whom  she  regarded  in  a  special  man- 
ner as  her  queen  and  mistress.  Each  day  in  reciting 
the  litany  she  had  occasion  to  call  upon  her  as  the 
"Queen  of  Virgins."  To  Kateri  this  was  one  of  the 
sweetest  and  dearest  of  her  many  beautiful  titles.  To 
prove  herself  a  devoted  follower  of  this  virgin  of  all 


V 


264 


KATERI  TEKAKWITHA. 


I 


virgins,  she  would  gladly  have  cut  off  her  hair,  as  the 
nuns  do ;  but  the  tear  of  appearing  singular  and  eccen- 
tric deterred  her.  Though  she  thus  tried  as  much  as 
possible  to  hide  from  observation  by  accommodating 
herself  to  the  ways  and  dress  of  those  with  whom  she 
lived,  there  grew  to  be  a  something  about  her,  —  a  "je 
ne  scay  quoy,"  says  Chauchetifere,  —  an  atmosphere  of 
purity  and  sanctity  that  almost  amounted  to  a  visible 
halo.  Even  her  directcs  sometimes  wondered  at  the 
impression  of  personal  sanctity  which  she  made  upon 
the  people.  If  we  consider  her  lonely,  long,  and  fre- 
quent prayers,  not  only  in  the  chapel  but  at  the  foot  of 
the  tall  cross  by  the  river -bank,  there  is  nothing  to  be 
wondered  at.  Even  the  roughest  and  giddiest  of  the* 
young  people  of  Caughnawaga  were  awed  to  a  respect- 
ful demeanor  as  she  passed  near  them.  Not  only  In- 
dians, but  occasionally  the  French  from  La  Prairie 
hovered  about  and  watched  for  her  as  she  came  or 
went  from  her  cabin  or  field,  in  order  to  get  a  look  at 
the  young  Mohn  wk  girl  who,  as  they  said,  lived  like 
"  a  religious."  Of  this  reverential  admiration,  however, 
Kateri  was  q  uite  unconscious.  Unquestioned  and  un- 
disturbed she  followed  her  own  course,  the  details  of 
which  were  known  only  to  her  bosom  friend,  Thdrese. 
At  last  Kateri  was  seized  with  a  dangerous  illness. 
A  violent  fever  came  on,  and  she  lay  at  the  point  of 
death.  Thdrese,  pale  and  trembling  with  alarm,  now 
thought  of  their  weekly  scourgings  in  the  deserted 
cabin ;  she  feared  to  have  her  friend  die  without  letting 
the  blackgown  know  what  they  had  been  doing,  and 
besought  Kateri  to  allow  her  to  go  to  Father  Cholence 
and  tell  him  all.     To  this  Kateri  willingly  assented. 


HER  FORTITUDE. 


265 


The  blackgown  concealed  his  astonishment  at  what  he 
heard  from  Th^r^se,  and  b^  med  both  her  and  her  friend 
for  their  want  of  discretion.  Kateri,  however,  recov- 
ered from  this  attack.  As  soon  as  she  was  well  she 
began  at  once  and  did  net  cease  to  importune  her  con- 
fessor to  have  pity  on  her  and  allow  her  at  least  some 
of  her  accustomed  austerities,  in  order,  as  she  said,  that 
her  body  might  not  have  the  victory  over  her.  Whether 
undergoing  self-inflicted  pains  or  those  that  come  di- 
rectly from  the  hand  of  God,  her  fortitude  was  extraor- 
dinary, even  for  an  Indian.  Though  subject  to  many 
and  frequent  bodily  infirmities,  she  never  for  a  moment 
lost  her  patience,  or  uttered  the  least  complaint.  On 
the  contrary,  she  seemed  always  desirous  of  increasing 
her  sufferings  rather  than  of  alleviating  them,  but  only 
from  this  one  motive, — that  she  might  bear  a  closer  re- 
semblance to  the  crucified  Saviour.  When  she  was  ill, 
and  her  confessor  had  forbidden  her  to  fast,  she  would 
put  herself  in  a  painful  position.  Anastasia,  whom  she 
called  mother,  perceiving  this,  reproached  her,  saying 
that  she  would  kill  herself.  Kateri  only  reminded  her, 
with  a  smile,  that  our  Lord  was  much  more  ill  at  ease 
on  the  cross,  —  that  she  was  not  suffering  at  all  in 
comparison  with  him! 

During  the  last  winter  of  her  life  Kateri  had  frequent 
attacks  of  illness  severe  enough  to  keep  her  in  the 
cabin.  N"o  sooner  was  she  on  her  feet,  however,  than 
she  was  again  at  work.  She  did  not  spare  herself  or 
shorten  her  devotions.  When  she  was  too  weak  to 
kneel,  she  could  still  be  seen  at  her  prayers  in  the 
church,  supporting  herself  against  a  bench.  On  one 
occasion  when  her  health  was  restored  for  a  time,  she 


'■ 

ii 

b'l  ,\ 

re' 

f"SS 

^  1  ;ii 

266 


KATERI  TEKAKWITHA. 


accompanied  Th^rfese  to  La  Prairie,  whither  she  was 
sent  to  carry  certain  articles  from  the  village  at  the 
Sault.  On  the  way  there  or  back,  Kateri,  falling  a 
little  behind  the  others,  took  off  her  moccasius  and 
walked  barefooted  on  the  ice.  She  was  noticed  and 
hastily  put  on  her  shoes  again.  She  soon  overtook  the 
others,  and  would  willingly  have  let  them  suppose  she 
had  been  delayed  by  a  little  accident  of  some  sort. 
Thdrfese,  who  knew  her  best,  thought  otherwise. 

On  the  Feast  of  the  Purification  of  the  Blessed  Virgin 
most  of  the  villagers  were  away  at  the  hunting-camp. 
Kateri  chose  to  walk  through  her  field  on  that  day  with 
bare  feet,  as  if  in  a  sort  of  procession,  while  she  recited i 
her  beads  several  times  over,  the  snow  being  more  than 
knee-deep. 

As  Lent  approached,  she  increased  her  austerities  till 
at  last  she  reached  the  climax  of  all.  Thinking  that 
she  had  not  much  longer  to  live,  and  must  hasten  to  do 
penance  while  on  earth,  she  looked  about  for  some  new 
instrument  of  pain.  It  was  then  the  beginning  of  Lent, 
and  she  had  been  meditating  on  the  Passion  of  our 
Lord.  She  was  gathering  wood.  Near  at  hand,  she  saw 
a  great  thorny  brier.  In  a  transport  of  fervor  she  seized 
it.  The  thorns  were  sharp  and  cutting.  Had  she  looked 
far  and  near,  she  could  not  have  found  anything  better 
suited  to  her  purpose.  She  eagerly  and  hurriedly  con- 
ceals it  in  her  bundle  of  fagots,  then  lifts  the  scraggy 
mass  to  her  back,  adjusts  the  burden  strap  on  her  fore- 
head, and  starts  at  once  for  the  lodge  of  Anastasia. 
Finding  her  own  lodge-seat,  she  loosens  the  thorny 
brier  from  the  fagots,  covers  it  quickly  with  a  large 
mat,  and  then  proceeds  to  stow  the  wood  in  its  proper 


THE  BED  OF  THORNS. 


267 


place.  The  evcDing  drags,  but  at  length  the  inmates 
all  come  in  for  the  night,  and  soon  the  evening  meal  is 
over.  The  prayers  have  been  said.  The  lodge-fires 
flicker  and  die  out.  The  Indians  fall  asleep,  —  all  but 
Kateri.  She  has  no  thought  of  rest.  She  prays  far 
into  the  night.  Her  bed  is  made,  and  a  cruel  bed  it  is. 
At  last  she  looks  towards  it.  She  lifts  the  rug  that 
covers  it,  clasps  tightly  in  her  hand  a  little  crucifix 
she  always  wears  about  her  neck,  and  with  a  fervent 
aspiration  of  love  to  God,  throws  herself  upon  the 
thorns.  As  she  rolls  from  side  to  side,  she  grows  faint, 
and  her  lips  are  parched  with  thirst,  but  still  she  has  no 
desire  to  leave  her  thorny  couch.  She  murmurs  prayer 
after  prayer,  and  waits  for  the  daylight  to  come  before 
rising  from  her  bed  to  hide  the  brambles,  now  flecked 
with  blood.  Kateri  is  as  busy  as  usual  the  next  day, 
and  her  blithe  smile  comes  and  goes  as  freely  as  ever. 
Still,  when  night  settles  down  on  the  village,  she  does 
not  sleep,  but  tosses  again  on  her  bed  of  thorns.  On 
the  following  day  Therfese  observes  that  Kateri  is  tired 
and  weak.  She  draws  her  breath  quickly,  as  they  walk 
over  the  rough  ground  together,  and  her  head  droops  low 
at  her  prayers.  Her  friend  tries  to  coax  her  to  take  more 
rest,  to  leave  this  or  that  task  for  another  day.  But  all  in 
vain.  To  Kateri  every  moment  is  precious  now,  and  not 
one  daily  duty  is  left  undone  when  she  retires  for  the 
third  time  to  her  bed  of  thorns.  When  day  dawns,  she 
is  up  as  usual,  and  Thdrfese  comes  early  to  see  her. 
Gladly  would  she  escape  the  searching  eye  of  her  friend, 
but  it  is  of  no  use.  Kateri  is  ghastly  pale,  and  Thdrfese, 
suspecting  the  truth,  will  not  be  put  off.  She  espies 
the  thorns,  and  Kateri  confesses  all.     A  pang  went  to 


1 


i\   f 


V 


268 


KATERI  TEKAKWITHA. 


the  heart  of  Thdr^se,  when  she  thought  of  Kateri's  in- 
nocence and  of  her  own  sins.  How  could  she  have 
slept  while  this  pure-hearted  one  whom  she  loved  so 
well  was  rolling  upon  thorns  !  The  next  thought  of  the 
impulsive,  warm-hearted  Th^rfese  was  one  of  concern 
fot  the  life  of  her  friend.  She  spoke  quickly  and  vehe- 
mently to  Kateri,  declaring  that  she  would  certainly 
offend  God  if  she  inflicted  such  sufferings  on  herself 
without  the  permission  of  her  confessor.  This  aroused 
the  scruples  of  Tekakwitha.  "  Catherine,  who  trembled 
at  the  very  appearance  of  sin,"  says  Cholenec,  "came 
immediately  to  find  me,  to  confess  her  fault  and  ask 
pardon  of  God.  I  ^ blamed  her  indiscretion,  and  directed 
her  to  throw  the  thorns  into  the  fire."  This  she  did  at' 
once.  When  it  was  simply  a  question  of  obedience  to 
one  who  held  rightful  authority  over  her,  Kateri  did  not 
hesitate.  Her  confessor  testifies  that  she  never  showed 
the  least  attachment  to  her  own  will,  but  was  always 
submissive  to  his  direction.  "She  found  herself  very 
ill,"  he  continues,  "  towards  the  time  that  the  men  are 
accustomed  to  go  out  to  the  hunting-grounds  in  the 
forest,  and  when  the  females  are  occupied  from  morn- 
ing until  evening  in  the  fields.  Those  who  are  ill  are 
therefore  obliged  to  remain  alone  through  the  whole 
day  in  their  cabins,  a  plate  of  Indian  corn  and  a  little 
water  having  in  the  morning  been  placed  near  their 
mat."  It  was  thus  that  Kateri  Tekakwitha  passed 
through  her  last  illness,  during  the  Lent  of  1680.  She 
lay  helpless  in  the  lodge  of  Auastasia,  while  the  corn 
was  being  planted  in  the  fields,  and  the  birds  were  fly- 
ing northward  across  the  Mohawk  Eiver.  These  little 
riends  of  hers  brought  back  to  her  many  a  thought  of 


THE  CHILDREN  VISIT  HER. 


269 


her  native  valley,  as  they  stopped  to  dip  their  bills  in 
the  St.  Lawrence,  and  to  sing  awhile  to  Kateri  in  her 
pain. 

The  children,  too,  came  in  to  see  her  now  and  then. 
The  blackgown  whose  task  it  was  to  teach  them, 
gathered  them  close  to  her  mat  one  day.  She  was  too 
ill  to  move ;  but  when  he  unrolled  the  pictures  of  the 
Old  and  New  Testaments  which  he  had  with  him,  and 
began  to  explain  them  to  the  eager,  bright-eyed  little 
ones,  a  glow  of  interest  came  into  the  weary  eyes  that 
were  dull  with  suflering  a  moment  before.  Forgetting 
all  else  but  her  insatiable  desire  for  true  knowledge, 
Kateri  with  great  etiort  raised  herself  on  her  elbow,  that 
she  might  see  and  undtjrstand  better  what  was  going  on. 
A  question  now  and  then  from  her  drew  out  a  fuller 
explanation  from  the  blackgown.  The  children  them- 
selves, with  quick  sympathy,  caught  from  her  low, 
earnest  tones,  a  keener  relish  for  the  truth,  and  listened 
with  rapt  attention  to  the  lesson  drawn  from  the  sacred 
story.  At  the  stroke  of  the  Angelas  the  instruction 
was  over,  and  also  the  children's  visit.  How  quickly 
the  time  had  passed !  li.ateri  thanked  the  blackgown, 
and  begged  him  to  come  again  with  his  class  to  the 
lodge,  that  he  might  teach  both  her  and  them.  "  Fare- 
well, Kateri,"  the  children  cry,  as  they  hasten  out  to 
their  sports.  Quickly  they  forget  her,  and  she  too  has 
forgotten  them ;  she  has  clasped  her  crucifix  in  her 
hands,  and  is  still  buried  in  prayer  when  the  women 
begin  to  come  in  from  the  field. 


V 


270 


KATERI  TEKAKWITHA. 


CHAPTER  XXIV. 

KATERl'S  DEATH. —"I  WILL  LOVE  THEE  IN  HEAVEN."  — 
THE  BURIAL.  —  HER  GRAVE  AND  MONUMENT. 

FOR  nearly  a  year  Kateri  had  been  slowly  losing 
strength.  She  had  a  continuous  low  fever ;  but 
during  the  last  two  months  of  her  life  her  sufferings 
were  very  acute,  and  she  could  not  change  her  position 
without  severe  pain.  It  was  in  Passion  Week  that  the' 
children  were  instructed  by  the  bk  ckgown  at  her  bed- 
side for  the  last  time.  Anastasia  B,n<\  the  other  women 
of  the  lodge  continued  to  attend  to  her,  few  wants 
morning  and  evening,  before  and  after  their  work  in  the 
fields.  They  knew,  however,  by  this  time,  that  the 
young  girl  could  not  recover.  Anastasia  drearily  watched 
her  sinking  day  by  day.  She  had  never  fully  under- 
stood Kateri,  but  she  loved  her  very  much,  and  did  all 
that  would  have  been  expected  of  an  Indian  mother 
under  the  circumstances.  The  dish  of  Indian  corn  and 
a  pot  of  fresh  water  were  left  beside  her  each  day ;  and 
towards  the  last,  women  were  appointed  to  watch  with 
the  sufferer  at  night.  These  watchers  belonged  to  the 
Association  of  the  Holy  Family.  Kateri  was  not  more 
neglected  than  others  who  were  ill  at  these  busy  times. 
She,  however,  was  perfectly  content,  and  even  glad  to 
be  left  alone  with  God.  This  relish  for  solitude  did 
not  prev  ;nt  her  from  greeting  with  a  smile  or  a  gay. 


THE  THOUGHT  OF  DEATH. 


271 


"bright  word  any  or  all  who  came  to  her  side.  There 
was  one  in  the  village  at  whose  coming  her  heart 
bounded.  It  is  needless  to  say  that  this  was  Thdrfese 
Tegaiaguenta.  Of  all  hearts  at  the  Sault  St.  Louis, 
hers  was  the  saddest  through  the  days  that  Kateri  lay 
dying.  It  was  hard  to  work  in  the  corn-field ;  it  was 
hard  not  to  be  with  her  in  the  lodge.  On  Palm  Sunday, 
at  least,  they  could  have  a  few  hours  together  between 
Mass  and  Benediction.  Whenever  Thdrdse  knelt  at 
prayer  in  the  chapel,  she  felt  that  Kateri,  lying  on  her 
mat,  joined  her  in  spirit.  But  when  she  prayed  for 
her  friend's  recovery,  she  knew  that  Kateri's  lips  were 
unresponsive.  They  murmured  no  amen.  The  only 
prayer  they  could  form  at  such  times  was  like  unto 
this :  "  God  pity  Th^rfese,  and  give  her  the  strength  she 
needs ! " 

On  Monday  in  Holy  Week,  she  asked  for  permission 
to  fast,  in  honor  of  our  Saviour's  passion.  She  wished 
to  pass  the  whole  day  without  food.  They  told  her 
that  this  she  could  not  do,  —  that  she  had  not  long  to 
live,  and  that  she  ought  to  be  thinking  of  other  things. 
Not  long  to  live  ?  Was  this  in  truth  what  they  said  ? 
She  could  not  conceal  her  happiness  at  the  thought  of 
death.  The  angel  with  shadowy  wings  was  close  at 
hand,  waiting  to  show  her  the  face  of  Kawenniio. 

On  Tuesday  she  failed  rapidly  in  strength.  They 
feared  she  would  die,  and  prepared  to  give  her  the  last 
sacraments.  Father  Cholenec  did  not  intend  for  a  mo- 
ment that  she  should  be  deprived  of  the  Viaticum, — that 
strength  of  the  wayfarer,  and  bread  of  angels,  so  need- 
ful to  the  dying.  But  just  how  it  should  be  administered 
was  a  question.     Thus  far  the  Blessed  Sacrament  had 


272 


KATERI  TEKAKWITHA. 


never  been  carried  to  an  Indian's  cabin.  The  sick  were 
put  on  a  bark  litter  and  borne  to  the  door  of  the  church, 
where  they  received  Holy  Communicn.  Kateri  was  too 
weak  for  this.  The  two  Fathers  at  the  mission  consulted 
together,  and  quickly  resolved  to  make  an  exception  in 
her  case.  No  one  either  then  or  afterwards  murmured 
at  this  distinction  accorded  to  the  Lily  of  the  Mohawks. 
Father  Cholenec  at  once  entered  the  sanctuary,  took 
the  sacred  particle  from  the  tabernacle,  and  passed  out 
of  the  church,  following  the  shortest  road  to  Anastasia's 
cabin.  All  who  were  then  in  the  village  assembled  to 
accompany  him,  and  knelt  about  the  door  of  the  lodge, 
leaving  a  passage  for  the  blackgown  to  enter.  In  the 
mean  time  Kateri  heard  of  the  honored  Guest  whom  she 
was  to  receive  ;  whose  sacramental  presence  had  been 
so  long  denied  her,  on  account  of  her  inability  to  drag 
herself  to  the  chapel.  This  had  not  been  possible  since 
the  first  weeks  of  Lent.  She  was  now  overjoyed  at  the 
good  news  they  brought  her.  Her  face  lighted  up  with 
happiness.  Then  all  at  once  she  remembered  the  mis- 
erable condition  and  great  poverty  to  which  long-con- 
tinued sickness  had  reduced  her.  So  she  held  fast  to 
the  hand  of  Th^rfese,  who  was  then  at  her  side,  and 
begged  her  earnestly  not  to  leave  her.  As  soon  as  they 
were  left  alone  for  a  moment,  she  confided  to  her  friend 
that  she  owned  no  decent  garment  in  which  to  receive 
her  Lord,  who  was  about  to  visit  her,  having  only  those 
she  now  wore.  Tli^rese,  touched  at  this  avowal  from 
one  who  knew  so  well  how  to  care  for  herself  and 
others  when  she  had  been  able  to  work,  quickly  brought 
a  chemise  of  her  own  for  Kateri,  and  dressed  her 
properly  for  the  great  event  so  near  at  hand.     Kateri 


THE  VIATICUM. 


273 


had  hidden  her  poverty  even  from  Anastasia.  All  is  at 
last  in  readiness,  both  within  the  lodge  and  without ;  her 
heart's  desire  is  at  hand.  '*  Behold  He  cometh,  leaping 
over  the  mountains." 

The  blackgown,  with  the  sacred  Viaticum,  entered 
the  rude  bark  cabin,  which  was  crowded  with  kneeling 
Indians.  The  Conjiteor  was  recited.  Kateri  Tekakwitha 
renewed  her  baptismal  vows  and  the  solemn  offering 
she  had  made  of  her  body  to  Almighty  God.  She  re- 
called the  graces  bestowed  upon  her,  and  especially 
such  as  had  enabled  her  to  preserve  her  chastity 
through  life.  She  then  received  the  Body  and  Blood 
of  Christ,  and  after  a  few  moments  of  silent  adoration, 
all  present  joined  with  her  in  prayer.  Throughout  the 
afternoon  other  Indians  of  the  village,  as  they  came  in 
from  the  hunt  or  the  field,  v/ere  constantly  going  back 
and  forth  to  the  lodge  where  she  lay.  All  wished  to 
see  her  and  to  hear  her  dying  words.  Not  one  was  in- 
different to  the  passing  of  her  soul.  Many  were  the 
signs  of  love  and  of  reverence  shown  for  her  on  that 
day.  It  would  seem  as  if  she  had  been  to  each  one  of 
them  like  a  favorite  sister.  All  were  eager  to  gain  a 
remembrance  in  her  prayers. 

"  The  Father  profited  by  this  occasion,"  says  Chauche- 

tifere,  "and  obliged  Catherine  to  exhort  some  persons 

who  needed  to  be  encouraged  in  virtue."     He  adds  that 

the  words  of  the  dying  always  had  great  effect  at  the 

mission  in  converting  those  who  could  not  be  brought 

otherwise  to  be  baptized  or  to  confess  their  sins.     If 

Miis  were  the  case  ordinarily,  how  doubly  effective  must 

have  been  the  words  thus  wrung  from  Kateri,  despite 

her  humility,  by  the  command  of  her  director!    But 

18 


274 


KATERI  TEKAKVVITHA. 


after  all,  it  was  her  example,  in  life  and  in  death,  that 
preached  most  forcibly  to  tiio-^-  The  effort  she  made 
to  speak  —  for,  indeed,  it  t  uiore  natural  for  her  to 
be  silent  —  exhausted  her  very  much.  Thinking  she 
was  about  to  expire.  Father  Cholenec  wished  to  anoint 
her  at  once,  and  ran  in  haste  as  far  as  the  church ;  but 
her  calm  assurance  to  Th^rfese,  to  the  Father,  and  to 
others  that  there  was  no  occasion  for  hurry,  caused 
them  to  believe  afterwards  that  the  hour  of  her  death, 
as  well  as  the  place  of  her  burial,  had  been  privately 
revealed  to  her  by  God. 

During  the  evening  of  Tuesday  Th^rfese  left  her  friend 
for  a  time.  In  the  night  she  was  again  watching  by 
Kateri's  side  with  another  woman.^  The  sufferer  asked 
them  to  take  turns  in  order  to  get  more  rest,  or  they 
would  be  too  weary  the  next  day.  When  Thdrfese  re- 
mained alone  with  her,  Kateri,  who  had  looked  forward 
to  this  moment,  said :  "  I  know  very  well,  my  sister, 
what  I  am  saying.  I  know  the  place  from  which  you 
came,  and  I  know  what  you  were  doing  there.  Take 
courage!"  she  continued  with  great  tenderness;  "you 
may  be  sure  that  you  are  pleasing  in  the  eyes  of  God, 
and  I  will  help  you  more  when  I  am  with  Him."  The 
eyes  of  Th^r^se  opened  wide  at  these  words,  and  then 
filled  with  tears.  How  could  Kateri  have  known  what 
she  had  done  ?  She  had  stolen  off  to  the  woods  without 
saying  a  word  to  any  one,  and  had  cruelly  scourged  her- 
self as  she  prayed  from  her  heart  for  her  dying  friend. 
But  Kateri,  it  seems,  did  know  about  it;  and  in  the 
morning  early,  when  Thdrfese  wished  to  stay  by  her 

1  For  this  incident  see  Cholenec,  in  "La  Vie  de  Catherine  Tega- 
kouita,"  Carton  0,  Jesuit  College  Library,  Montreal. 


HER  LAST   WORDS. 


276 


lest  she  should  not  be  there  at  the  last,  she  said  in  a 
decided  tone :  "  You  may  go  to  the  field,  Th^rfese ;  do 
not  fear.  You  will  be  back  in  time."  In  this,  too, 
she  was  not  mistaken. 

Father  Martin,  iu  describing  these  last  hours  of  Ka- 
teri,  gives  the  following  conversation  which  took  place 
that  same  morning,  and  which  shows  the  touching 
simplicity  of  her  Indian  friends.  "If  we  must  go," 
they  said  to  her,  "ask  God  not  to  let  you  die  while 
we  are  away."  Kateri  again  assured  them  that  there 
was  time  enough.  "  On  your  return  you  will  find  me 
still  living,"  she  said.  They  went  away  satisfied,  and 
God  blessed  their  confidence. 

It  will  be  remembered  that  this  was  the  morning  of 
Wednesday  in  Holy  Week.  What  follows  is  from 
Chauchetifere,  who  says  that  the  companion  of  the  dying 
girl  was  sent  for  about  ten  o'clock  that  day. 

"  Marie  Theresa  Tegaiaguenta  an'ived  in  the  cabin  shortly 
before  Extreme  Unction  was  given.  After  she  [Kateri]  had 
received  all  the  sacraments,  she  conversed  with  her  com- 
panion. She  was  failing,  however,  all  the  time,  and  at  last, 
speaking  with  difficulty  and  unable  to  raise  her  voice,  see- 
ing her  comrade  weeping  bitterly,  she  bade  her  this  last 
farewell :  *  I  leave  you,'  said  Catherine ;  *  I  am  going  to  die. 
Remember  always  what  we  have  done  together  since  we  knew 
one  another.  If  you  change,  I  will  accuse  you  before  the 
judgment-seat  of  God.  Take  courage  ;  despise  the  discourse 
of  those  who  have  no  faith.  When  they  would  persuade 
you  to  marry,  listen  only  to  the  Fathers.  If  you  cannot 
serve  God  here,  go  away  to  the  mission  of  Lorette.  Never 
give  up  mortification.  I  will  love  you  in  heaven,  —  I  will 
pray  for  you,  —  I  will  help  you  — • ' 


§ 


V. 


276 


KATERI  TEKAKWITHA. 


"  The  Father  who  was  near  by  on  his  knees  to  say  the 
prayers  for  the  dying,  heard  a  little  of  what  Catherine  was 
saying.  He  kept  his  eyes  fixed  upon  the  face  of  Catherine 
to  notice  what  was  passing,  and  at  the  same  time  he  encour- 
aged them  both.  Catherine  had  her  face  turned  towards 
Heaven,  and  her  companion  embraced  her  with  one  hand, 
having  the  other  rssting  on  the  cheek  of  Catherine,  and 
listening  with  attention  to  the  last  words  of  the  dying  one. 

"  This  blessed  girl  in  saying  to  her  companion,  *  I  will 
love  thee  in  Heaven,'  lost  the  po\^er  of  speech.  It  had 
been  a  long  time  since  she  closed  her  eyes  to  created  things. 
;Her  hearing,  however,  still  remained,  and  was  good  to  the 
last  breath.  It  was  noticed  several  times  that  when  some 
acts  were  suggested  to  her  she  seemed  to  revive.  When  sh^ 
was  excited  to  the  love  of  God,  her  whole  face  seemed  to 
change.^  Every  one  wished  to  share  in  the  devotion  in- 
spired by  he^  dying  countenance.  It  seemed  more  like  the 
face  of  a  person  contemplating  than  like  the  face  of  one 
dying.  In  this  state  she  remained  until  the  last  breath. 
Her  breathing  had  been  decreasing  since  nine  or  ten  o'clock 
in  the  morning,  and  became  gradually  imperceptible.  But 
her  face  did  not  change.  One  of  the  Fathers  who  was  on 
his  knees  at  her  right  side  noticed  a  little  trembling  of  the 
nerve  on  that  side  of  her  mouth,  and  she  died  as  if  she  had 
gone  to  sleep.  Those  beside  her  were  for  a  time  in  doubt  of 
her  death. 

"  When  they  felt  certain  that  all  was  over,  her  eulogy 

1  Father  Martin,  in  his  account  of  this  scene,  says  that  Kateri, 
after  her  last  words  to  Therese,  covered  her  crucifix  with  kisses  and 
tears,  and  finally  cried  out  three  times,  "Jesus,  I  love  thee!" 
Chaucheti^re  himself,  in  another  place,  mentions  these  as  her  last 
words.  He  and  Cholenec  were  both  eyewitnesses  of  her  death.  Cho- 
lenec  says,  "At  three  hours  after  midday,  after  having  pronounced 
the  holy  names  of  Jesus  and  Mary,  a  slight  spasm  came  on,  when  she 
entirely  lost  the  power  of  speech." 


HER  BEAUTY  AFTER  DEATH. 


277 


was  spoken  in  the  cabin,  to  encourage  others  to  imitate  her. 
What  her  iiither  confessor  said,  together  with  what  they  had 
seen,  made  them  look  upon  her  body  as  a  precious  relic. 
The  simplicity  of  the  Indians  caused  them  to  do  more  than 
there  was  need  for  on  this  occasion,  as,  for  inntance,  to  kiss 
her  hands  ;  to  keep  as  a  relic  whatever  had  belonged  to  her ; 
to  pass  the  evening  and  the  rest  of  the  night  near  her ;  to 
watch  her  face,  which  changed  little  by  little  in  less  than  a 
quarter  of  an  hour.  It  inspired  devotion,  although  her 
soul  was  separated  from  it.  It  appeared  more  beautiful 
than  it  had  ever  done  when  she  was  living.  It  gave  joy, 
and  fortified  each  one  of  them  in  the  faith  he  had  embraced. 
It  was  a  new  argument  for  belief  with  which  God  favored 
the  Indians  to  give  them  a  relish  for  the  faith !  '* 

Thus  died  Kateri  Tekakwitha,  on  Wednesday,  April 
17,  1680.     She  was  twenty-four  years  of  age. 

The  change  in  her  countenance  after  death,  men- 
tioned by  CLauchetifere,  is  described  at  some  length  by 
Cholenec.  He  recalls  the  fact  that  when  Kateri  was 
four  years  old  she  was  attacked  by  the  small-pox,  and 
that  some  marks  of  it  were  left  on  her  face.  It  had 
been  much  more  disfigured,  however,  by  her  austerities 
and  by  her  last  illness.  "  But  this  face."  says  Cholenec, 
"  thus  emaciated  and  marked,  changed  all  at  once,  about 
a  quarter  of  an  hour  after  her  death ;  and  it  became  in 
an  instant  so  beautiful  and  so  fair  that,  having  per- 
ceived it  at  once  (for  I  was  in  prayer  near  her),  I  gave 
a  great  cry,  so  much  was  I  seized  with  astonishment, 
and  I  had  the  Father  called,  who  was  working  on  the 
repository  for  Thursday  morning.  He  ran  to  see  it  at 
once,  and  with  him  all  the  Indians,  at  the  news  of  this 
prodigy,  which  we  had  leisure  to  contemplate  until  her 


278 


KATERI  TEKAKWITHA. 


burial.  I  must  admit  frankly,"  her  confessor  continues^ 
"that  the  first  thought  which  came  to  me  was  that 
Catherine  might  have  indeed  entered  at  that  moment 
into  heaven,  and  that  on  her  virginal  body  was  reflected 
in  advance  a  small  ray  of  the  glory  which  was  dawning 
on  her  soul ! " 

The  spirit  of  Kateri  Tekakwitha  rejoiced  in  leaving 
its  casket  of  clay ;  but  the  friend  who  had  known  her 
best  still  lingered  disconsolate  by  her  mat,  till  at  last 
the  crowd  was  scattered  and  none  remained  but  those 
who  belonged  to  the  cabin  wherein  she  died.  Then 
the  body  was  cared  for  in  the  usual  manner.  Thdrfese, 
whose  loving  task  it  was  to  bring  the  necessary  gar- 
ments, now  assisted  Kateri's  adopted  sister  and  the, 
good  matron,  Anastasia,  in  their  last  sad  duties  to  the 
gentle  inmate  of  their  lodge.  Her  hair  was  oiled  and 
braided.  New  moccasins  were  put  on  her  feet.  She 
was  tenderly  laid  out  on  a  mat,  and  the  entrances  of 
the  lodge  were  again  left  open  for  visitors.  A  moving 
throng  passed  in  and  out.  Many  lingered  for  a  long, 
long  time,  unable  to  withdraw  their  eyes  from  the  face 
of  the  Iroquois  maiden  so  long  hidden  by  her  blanket, 
and  now  so  wondrous  fair  to  behold.  It  was  aglow 
with  a  miraculous  beauty  that  gave  deep  joy  to  those 
who  looked  upon  it ;  with  the  joy  came  also  a  longing 
to  be  pure  and  holy,  and  to  possess  the  happiness  re- 
flected on  those  noble  features.  As  she  lay  thus  mo- 
tionless on  her  mat,  two  Frenchmen  from  La  Prairie, 
who  had  come  to  the  Indian  village  to  be  present  at  the 
services  there  on  Holy  Thursday,  wandered  idly  into 
the  cabin.  They  passed  close  to  the  body  of  Kateri. 
"How  peacefully  that  young  woman  sleeps!"  said  one 


ontinues, 

was  that 

moment 

reflected 

dawning 

I  leaving 
lown  her 
il  at  last 
)ut  those 
i  Then 
Thdrfese, 
sary  gar- 
and  the  I 
es  to  the 
)iled  and 
set.  She 
:ances  of 
L  moving 
'  a  long, 
the  face 
blanket, 
IS  aglow 
to  those 
I  longing 
iness  re- 
hus  mo- 
Prairie, 
nt  at  the 
dly  into 
f  Kateri. 
said  one 


THE  BURIAL. 


279 


Q 
525 


ta 
c 

o 

Q 

CO 

M 


t^ 


S 


c-. 


of  them.  It  did  not  occur  to  them  that  she  was  dead, 
and  they  were  about  to  pass  on.  "  But  they  were 
very  much  surprised,"  writes  Cholenec,  "  when  they 
learned  a  moment  after  that  it  was  the  body  of  Cathe- 
rine, who  had  just  expired.  They  immediately  retraced 
their  steps,  and  casting  themselves  on  their  knees  at 
her  feet,  recommended  themselves  to  her  prayers.  They 
even  wished  to  give  a  public  evidence  of  the  veneration 
they  had  for  the  deceased,  by  immediately  assisting  to 
make  the  coflin  which  was  to  enclose  those  holy  relics," 

Thus  it  happened  that  Kateri's  body,  instead  of  being 
borne  to  the  grave,  according  to  the  Indian  custom,  on 
an  open  bier  of  bark,  covered  only  with  a  blanket,  was 
enclosed  in  a  wooden  coffin  after  the  custom  of  the 
white  men.  This  made  it  easier  to  identify  her  remains 
later  when  they  were  carried  to  the  new  village  site 
farther  up  the  river,  to  which  the  Indians  of  the  Sault 
moved  some  years  later.  They  took  Kateri's  bones 
with  them  as  their  most  precious  treasure,  and  have 
kept  them  at  the  church  ever  since. ^ 

When  the  two  Frenchmen  who  had  come  to  Caugh- 
nawaga  for  Holy  Thursday  had  finished  their  self-im- 
posed task,  the  body  of  Kateri  was  lifted  from  her  mat 

1  They  are  now  (1889)  in  a  carefully  secured  chest  of  polished  wood 
in  the  sacristy  of  the  church  of  St.  Francois  Xavier  du  Sault  at  the 
present  village  of  Caughnawaga,  about  five  miles  up  the  river  from  their 
first  resting-place.  The  old  wall  and  priest's  house  connected  with  the 
above-named  church  date  back  to  1720,  but  the  church  itself  is  more 
modern.  It  was  rebuilt  in  1845.  The  desk  at  which  Charlevoix  and 
Lafitau  wrote  is  still  used  by  the  missionary  who  occupies  the  2}resbh''(ire. 
The  exact  site  of  this  mission  of  St.  Fran9{)is  Xavier  du  Sault  at  the 
present  time  and  its  four  previous  sites,  also  the  position  of  Teka- 
kwitha's  grave,  with  her  cross  and  monument,  and  its  direction  from 
the  city  of  Montreal,  are  sJiown  on  the  map  in  chapter  xvii. 


iiii'      f 


280 


KATERI  TEKAKWITHA. 


into  the  coffin,  but  the  lid  was  not  adjusted  at  once  over 
the  face.  The  Indians  continued  to  gaze  upon  it,  and 
would  not  consent  to  have  it  covered  until  she  had  been 
lowered  into  the  grave  which  they  had  prepared  for  her. 
This  was  on  the  side  of  the  cemetery  nearest  to  the 
river,  at  the  foot  of  the  tall  cross,  where  she  had  loved 
to  pray.  There,  on  the  afternoon  of  Thursday  in  Holy 
Week,  the  Lily  of  the  Mohawks  and  the  "  Genevieve 
of  New  France  "  was  laid  to  rest.  So  great  was  the  fame 
of  her  sanctity  that  her  grave  soon  became  a  much- 
frequented  spot.  Pilgrim  after  pilgrim  has  directed 
his  footsteps  to  that  cross  and  mound.  In  the  long  list 
of  these  we  find  the  names  of  governors,  bishops,  mili- 
tary commanders,  and  well-known  authors.^  Even  after  i 
her  bones  were  removed,  the  place  where  Kateri  had 
prayed,  and  where  her  body  rested  for  a  time,  was 
looked  upon  as  sacred  ground.     From  the  day  of  her 

1  Among  those  who  have  shown  special  honor  to  the  memoiy  of 
Kateri  Tekakwitha  by  visiting  her  grave  and  spreading  her  fame  by 
means  of  their  writings,  and  who  have  not  been  already  quoted  in  this 
work,  we  find  the  following  persons  of  note  :  the  Marquis  Denouville, 
Governor  of  Canada  ;  Monseigneur  de  Saint- Valier,  second  Bishop  of 
Quebec  ;  Capt.  J.  du  Luth,  commander  of  Fort  Frontenao  in  1696  ; 
De  la  Potherie,  Commissioner  of  the  King,  and  author  of  the  "  Histoire 
de  I'Amerique  Septentrional e,"  and  of  verses  in  honor  of  Tekakwitha, 
written  in  1722  ;  Chateaubriand,  —  see  "  Les  Natchez,"  livre  iv.,  as 
follows :  "  Lea  vertus  de  Catherine  (dit-il)  resplendirait  aprfes  sa 
mort.  Dieu  couvrit  son  torabeau  de  miracles  riches  et  eclatautd  en 
proportion  de  la  pauvrete  et  de  I'obscurite  de  la  Sainte  ici-bas,  et  cette 
vierge  ne  o-  se  de  veiller  du  salut  de  la  Nouvelle  France,  et  de  s'inte- 
resser  aux  habitants  du  desert."  Poems  on  Kateri  Tekakwitha  have 
been  written  by  the  Abbe  Rouquette,  of  New  Orleans,  and  by  Rev.  C.  A. 
Walworth,  of  Albany  ;  and  to  crown  all  these  efforts  to  do  her  honor, 
the  touch  of  a  gifted  artist  of  New  York  State,  Mr.  Charles  M.  Lang, 
has  been  brought  to  bear  on  this  ever-growing  theme. 


THE  TALL  WOODEN  CROSS. 


281 


burial  in  1680  to  the  present  time,  it  has  been  dis- 
tinctly and  unmistakably  marked  with  a  tall  wooden 
cross.  Whenever  the  old  one  crumbled  away,  a  new 
one  was  erected  to  replace  it.  John  Gilmary  Shea  gives 
the  following  graphic  account  of  what  occurred  at  her 
grave  in  1843: — 

"The  old  cross  was  mouldering;  and  a  new  one,  twenty- 
five  feet  high,  was  pref)ared,  in  which  were  encased  some 
relics  of  the  holy  virgin  of  Caughnawaga.  On  Sunday,  the 
23d  of  July,  1843,  the  Caughnawagas,  headed  by  their 
missionary  and  chiefs,  repaired  to  the  little  river  Portage, 
near  which  their  former  church  and  village  had  stood,  on 
a  bluff  between  that  little  stream  and  the  lordly  St.  Law- 
rence. The  space  on  the  left  was  soon  filled  by  whites, 
drawn  thither  by  interest  or  curiosity,  both  of  French  and 
English  origin.  The  banner  of  La  Prairie  and  the  pennons 
of  the  Sault  floated  above  the  crowd  on  either  side  of  the 
highly  adorned  cross,  at  the  foot  of  which  was  a  painting 
of  the  Christian  heroine.  At  the  signal  given  by  the  dis- 
charge of  artillery  on  the  right  and  left,  the  clergy  in  pro- 
cession advanced  into  the  centre,  chanting  the  "Vexilla 
Regis."  At  another  discharge  Father  Felix  Martin,  one  of 
the  first  Jesuits  to  whom  it  was  given  to  return  to  the  land 
enriched  by  the  sweat  and  blood  of  his  Society,  rose  to 
address  the  assembled  throng  in  French.  Then,  after  a 
hymn  in  Iroquois,  the  Rev.  Joseph  Marcoux,^  the  pastor  of 
the  tribe,  pronounced  a  discourse  in  the  guttural  language 
of  his  flock,  and  gave  place  to  the  Rev.  Hyacinth  Hudon, 
Vicar-General  of  Montreal,  who  delivered  a  third  address  in 
English,  and  then  performed  the  ceremony  of  blessing  the 

1  Author  of  a  very  complete  Iroquois-French  dictionary,  preserved 
and  still  in  use  in  manuscript  form  at  the  presbytire,  or  priest's  house, 
at  Caughnawaga  in  Canada. 


V 


282 


KATERI  TEKAKWITHA. 


cross.  That,  sign  of  faith  was  then  slowly  raised,  amid  the 
chants  of  the  Church,  the  thunder  of  the  cannon,  and  the  min- 
gled shouts  of  men  of  many  climes  and  races  who,  differing  in 
language,  bowed  to  the  symbol  of  a  common  faith." 

In  September,  1884,  the  author  of  this  volume  visited 
her  grave,  and  found  that  the  cross  described  above  had 
been  blown  down  in  a  recent  storm.  It  was  lying  in 
broken  fragments  on  the  river-bank,  near  the  little  en- 
closure of  wooden  pickets  surrounding  the  grave.  Pious 
hands  were  soon  at  work  there,  however,  and  on  Sun- 
day, Oct.  5,  1884,  another  cross  was  raised.  Again  a 
large  gathering  of  Canadians  and  Indians  assembled  to 
assist  at  the  ceremony.  Eev.  Father  Burtin,  Oblate 
missionary,  and  successor  to  Father  Marcoux,  preached 
both  in  French  and  Iroquois.  The  following  words  of 
the  preacher  (which  were  translated  into  English  and 
published  in  an  Albany  journal)  must  have  made  a 
profound  impression  npon  his  hearers,  the  Iroquois 
people  of  Caughnawaga.  "  There  have  been,"  he  said, 
"  in  this  village,  chiefs  renowned  in  war,  who  had  deal- 
ings with  governors  of  Canada,  and  were  widely  spoken 
of  during  their  Lives.  Now  that  they  are  dead,  their 
names  are  mostly  forgotten,  while  the  name  of  Cath- 
erine Tekakwitha  is  well  known  not  only  here,  but 
throughout  Canada  and  beyond  the  ocean." 

In  the  month  of  June,  1888,  the  author,  having  trav- 
elled by  the  ferry-boat  from  Montreal  to  La  Prairie, 
and  thence  driven  a  few  miles  westward  along  the 
river-bank,  was  fortunate  enough  to  stand  once  again 
by  the  grave  of  Tekakwitha.^     There,  in  addition  to  the 

1  Tekakwitha'8  cross  and  grave  may  also  be  reached  by  a  drive  of 
about  five  miles  across  the  reservation  from  Caughnawaga,  which  is  now 


t'l 


HER  GRAVE. 


283 


new  cross,  wLlch  stood  fcrm  and  erect  within  the  little 
enclosure,  a  large  granite  monument  was  to  be  seen 
lying  close  beside  it,  partially  unboxed  and  ready  to  be 
placed  upon  the  grave.  It  had  been  sent  to  Canada 
from  the  land  of  Tekakwitha's  birth.  It  has  since  been 
set  in  place,  and  protected  by  a  strong  canopy  and  en- 
closure of  wood.  The  initials  of  the  two  donors  of  this 
substantial  token  are  carved  on  a  lower  corner  of  the 
monumental  stone.  It  is  a  solid  piece  of  Barre  granite, 
in  the  shape  of  a  sarcophagus,  —  six  feet  six  inches 
long,  two  feet  ten  inches  wide,  two  feet  six  inches  high. 
On  the  top  a  cross  is  carved,  and  the  following  inscrip- 
tion in  the  Iroquois  language :  — 


m 


KATERI   TEKAKWITHA. 

Apr.  17,  1680. 

Onkwe  Onwe-ke  Katsitsiio  Teiotsitsianekaron} 


The  French  translation  is  the  exact  interpretation  given 
by  M.  Cuoq,  who  composed  the  Iroquois  inscription.  He 
says  that  Onkwe  Onwe  means  literally,  "  The  true  men ; " 
thus  the  Indians  designate  all  w^ho  belong  to  their  own 
race.  Katsitsiio  means  "  beautiful  flower,"  and  is  here 
applied  to  Tekakwitha,  the  Lily  of  the  Mohawks.  This 
title,  given  to  her  by  the  English,  is  altogether  foreign  to 

a  railroad  station  on  the  new  Canadian  Pacific  road,  and  is  connected 
by  a  steam-ferry  with  Lachine,  where  the  steamers  touch  before  going 
over  the  Great  Rapid,  and  where  trains  arrive  many  times  a  day  from 
Montreal. 

1  English  translation,  —  "  The  fairest  flower  that  ever  bloomed 
among  the  redmen."  French  translation,  —  "  Cest  une  belle  fleur 
qui  a' est  ^panouie  parmi  Ics  Indiens." 


284 


KATERI  TEKAKWITHA. 


the  Iroquois  language,  as  they  have  no  distinctive  word 
for  Lily  (nothing  more  definite  than  **  white  flower ") ; 
and  Mohawks  is  a  name  they  dislike,  because  it  was  first 
given  to  them  by  their  enemies ;  they  prefer,  therefore, 
their  own  term,  Caniengas.  Tekakwitha  was  a  Canienga 
and  an  Iroquois,  but  she  was  also,  on  her  mother's  side, 
an  Algonquin.  Hence  it  is  that  the  general  name 
which  applies  to  the  whole  red  race  is  used  in  the 
inscription,  —  Onkwe  Onwe  !  All  "  true  men  "  are  in- 
deed akin  to  this  beautiful  flower  that  bloomed  in  our 
Mohawk  VaUey. 


CHAPTER  XXV. 

THE  MEMORY  AND  INFLUENCE  OF  KATERI  TEKAKWITHA 
AFTER  HER  DEATH. — MODERN  CAUGHNAWAGA. 

IT  has  been  seen  how  the  waning  yet  ever-brightening 
spark  of  a  saintly  life  went  out  among  the  Indians 
of  the  Sault,  and  the  reader  has  learned  where  Kateri 
Tekakwitha  was  laid  to  rest;  but  her  memory  is  still 
alive  at  the  places  where  she  lived  and  died,  and  even 
far  away  among  the  Indians  of  the  North  and  West ;  and 
wherever  she  is  known  her  influence  is  still  a  power  for 
good.  The  Rev.  P.  Fouquet,  a  missionary  who  labors 
among  the  aborigines  of  British  Columbia,  in  a  letter 
addressed  to  the  Rev.  V.  Burtin,  Cur^  of  Caughnawaga, 
P.  Q,  under  date  of  July  22,  1888,  says :  — 

"  I  have  spoken  to  hundreds  of  Indian  villages  of  your 
admirable  Sauvagesse  [thus  he  calls  Tekakwitha].  .  .  .  Noth- 
ing is  so  useful  to  our  Indians ;  her  example  is  a  great  en- 
couragement to  them  in  the  practice  of  Christian  virtues." 

The  Flathead  (Kalispel)  Mission  in  Montana,  with 
its  large  Indian  school  and  thriving  settlement  of  in- 
dustrious Christians,  owes  its  origin  in  great  part  to  the 
zeal  of  a  few  adventurous  Iroquois  who  migrated  to  that 
region  from  Caughnawaga  in  Canada.  Among  these  was 
a  certain  chief  called  Ignatius  the  Iroquois.  He  had 
grown  up  under  the  shadow  of  Tekakwitha's  cross,  and 


ii 


V 


286 


KATERI  TEKAKWITHA. 


after  living  for  a  time  among  his  new  friends  the  Kalis- 
pel  people,  who  gained  from  him  and  his  comrades  a 
favorable  opinion  of  Christianity,  he  did  not  hesitate  to 
undertake  a  dangerous  journey  across  the  great  plains  of 
the  United  States  in  order  to  obtain  for  them  a  mission- 
ary. It  was  in  paving  the  way  for  Father  De  Smet,  the 
Apostle  of  the  Kocky  Mountains,  that  the  brave  Iro- 
quois lost  his  life.  When  that  Father  succeeded  after 
many  difficulties  in  accomplishing  the  long  journey 
from  St.  Louis  in  the  Mississippi  Valley,  to  the  Kalis- 
pels  in  Montana,  he  reaped  a  most  unexpected  harvest 
of  Indian  converts.  This  was  because  they  still  cher- 
ished the  memory  of  Ignatius  the  Iroquois,  who  from 
his  youth  had  reverenced  that  of  Kateri  Tekakwitha. 
May  we  not  then  justly  claim  for  her  a  share  in  the 
success  of  that  Kalispel  mission  ?  Was  it  not  her 
strong,  sweet  influence  for  good  that  had  spanned  the 
continent  at  last,  and  raised  the  cross  aloft  among  the 
redmen  of  the  Eocky  Mountains  ? 

Not  alone  among  the  Indians  of  the  West,  but  far 
away  to  the  East,  and  beyond  the  Atlantic  Ocean,  the 
name  of  Kateri  Tekakwitha  is  often  spoken.  In  April, 
1888,  the  people  of  Caughnawaga  joined  with  their 
missionary,  Pfere  V.  Burtin,  in  celebrating  the  diamond 
wedding  of  his  aged  parents,  who  live  at  Metz,  in  Lor- 
raine. The  name  the  Caughnawagas  have  given  to  their 
beloved  pastor  is  Takaronhianekon,  which  means  "Two 
Skies  Together,"  because  he  belongs  to  two  countries, — 
the  land  of  his  adoption,  and  his  fatherland  over  the 
sea.  P^re  Burtin  delights  in  praising  the  virtues  of 
Kateri  Tekakwitha,  and  often  mentions  her  in  his  let- 
ters.   Her  name  has  become  a  household  word  in  the 


!  \ 


PORTRAITS  OF  KATERL 


287 


missionary's  old  home  on  the  banks  of  the  Moselle, 
which  he  has  not  seen  for  more  than  thirty  years.  This 
double  celebration  of  a  diamond  wedding  on  both  sides 
of  the  Atlantic  proves  not  only  the  strength  of  true  do- 
mestic affection  that  neither  time  nor  distance  has  been 
able  to  obliterate,  but  also  the  love  and  gratitude  of  the 
Indians  to  the  man  who  forsook  house  and  kindred  so 
many  years  ago  for  their  sake. 

Pictures  of  Kateri  were  painted  by  Chauchetifere 
shortly  after  her  death,  and  were  distributed  in  many 
directions.  They  were  first  engraved  and  sent  to  Eu- 
rope by  order  of  Madame  de  Champigny  in  the  year 
1695.  One  or  more  of  these  reached  the  French  Court, 
which  was  then  at  its  most  brilliant  period  under  Louis 
XIV.  The  powdered  and  befrilled  ladies  of  that  time 
looked  with  wonder  on  the  rough  cut  sent  to  them  of  a 
little  squaw  in  blanket  and  moccasins,  holding  in  her 
hand  a  cross,  and  worthy,  they  were  told,  to  be  held 
up  as  a  model  for  the  Christians  of  Europe.  She  had 
indeed  lived  as  a  light  in  the  wilderness,  and  was 
looked  upon  by  all  who  knew  her  as  a  lily  of  purity 
and  star  of  faith. 

There  is  a  very  old,  full-length  portrait  of  Kateri 
Tekakwitha  still  hanging  in  the  sacristy  at  Caughna- 
waga,  P.  Q.  Others  are  to  be  seen  at  St.  Mary's  Church, 
Albany,  and  in  the  possession  of  the  Jesuits  at  Troy, 
New  York.  An  ideal  portrait  of  her  by  Mr.  Lang,  com- 
pleted in  the  early  part  of  the  year  1889,  is  by  far  the 
best  representation  of  her  now  in  existence.  The  same 
artist  has  also  painted  her,  in  a  landscape  of  great 
beauty,  as  just  moving  away  from  her  favorite  place  of 
prayer  near  the  mission  cross  on  the  St.  Lawrence.     A 


/  ! 


1 


1.  ;^ 


288 


KATERI  TEKAKWITHA. 


Sister  in  the  H6tel  Dieu  at  Montreal  has  a  quaint  col- 
ored print,  representing  her  very  much  as  she  appears 
in  the  rude,  uncolored  engraving  which  accompanies  the 
account  given  of  her  in  "L'Amdrique  Septentrionale " 
by  De  la  Potherie.  The  illustration  in  Chauchetifere's 
life  of  her,  published  in  quaint  style  by  John  Gilmary 
Shea,  in  1887,  is  not  unlike  these  two. 

What  served  far  more  than  any  pictorial  representa- 
tion ever  made,  to  keep  her  saintly  memory  before  the 
people  of  her  own  village,  was  the  formation  of  Kateri's 
Band,  or  Les  Soeurs  de  Catherine,  as  they  were  called. 
These  were  young  Indian  girls  whom  Th^rfese  Tegaia- 
guenta  banded  together  after  Kateri's  death,  and  incited 
to  imitate  the  virtues  of  her  friend,  who,  as  she  firmly 
believed,  was  still  loving  her  and  helping  her  in  heaven, 
according  to  her  promise.  It  has  already  been  said  that 
Thdr^se  received  by  common  consent  the  name-  of  the 
one  who  while  on  earth  had  been  her  inseparable  com- 
panion. Hence  it  is  easy  to  account  for  the  fact  that  in 
a  "Life  of  Marguerite  Bourgeois,"  published  in  1852,  the 
author  should  have  confused  the  identity  of  these  two 
young  Indians  of  the  Sault,  and  given  an  account  of  the 
Lily  of  the  Mohawks  under  the  name  of  TMrhe  Tega- 
kouita.  Their  souls  were  locked  together  in  life ;  their 
names  in  death. 

While  Thdrfese  lived,  the  Caughnawagas  gave  her  the 
name  and  a  part  of  the  love  and  reverence  they  had 
shown  to  Kateri  herself.  When  once  she  had  formed 
the  band  known  as  Kateri's  Sisters,  and  had  passed 
from  among  men,  then  indeed  there  was  nothing  left  on 
earth  of  the  Lily  of  the  Mohawks  save  lifeless  relics 
and  what  the  old  writers  are  pleased  to  call  "  an  odor  of 


1 


THE  ST.  REGIS  SETTLEMENT. 


289 


sanctity."  Ovkwe  Onwe-ke  Katsitsiio  Teiotsitsianckaron, 
These  words,  as  we  have  ah-eady  seen,  may  be  read  on 
the  monument  at  the  foot  of  Tekakwitha's  Cross,  but 
her  bones  do  not  rest  there.  They  were  carried  to  the 
modern  village  of  Caughnawaga,  and  some  fragments 
of  them  even  still  farther  from  her  grave  j^  for  at 
the  time  of  the  French  and  Indian  War  the  Jesuits  re- 
solved to  divide  the  Caughnawaga  mission,  and  remove 
some  of  their  flock  farther  away  from  the  dangers  of 
Montreal.  The  Tarbells  —  who  as  children  had  been 
captured  at  Groton,  Connecticut,  in  Queen  Anne's  War, 
and  afterwards  became  too  thoroughly  identified  with 
the  Caughnawagas  to  return  to  their  Puritan  relatives 
when  the  opportunity  offered  —  headed  this  party  sent 
westward  from  the  Sault  to  form  a  new  settlement. 
Choosing  Aquasasne,  —  "  the  place  where  the  partridge 
drums,"  —  a  plain  east  of  a  slight  hill,  at  one  of  the 
few  spots  where  the  rapid-vexed  river  glides  calmly  by, 
—  they  began  the  mission  of  St.  Francis  Regis,  and  threw 
up  a  log-cabin  for  the  Jesuit  Father  Mark  Anthony 
Gordon,  who  accompanied  them,  hearing  as  a  precious 
treasure  part  of  the  remains  of  Catherine  Tehgahkwitha.^ 
This  portion  of  her  remains  w^as  lost  in  a  fire  which 
destroyed  the  log  chapel  and  its  contents  shortly  before 
the  treaty  of  peace  was  signed  between  England  and 
France,  in  1763.  A  new  wooden  church  soon  replaced 
the  rude  chapel,  and  in  1791  this  in  turn  gave  way  to 
the  present  massive  stone  church  of  that  mission.  The 
St.  Regis  settlement  was  found  to  be  on  the  New  York 
boundary  line ;  so  the  village  is  now  part  British  and 

1  See  Hough's  History  of  St.  Lawrence  County. 
*  Shea's  History  of  the  Missions,  p.  339. 

19 


I 


290 


KATERI  TEKAKWITHA. 


part  American.  Methodist  and  Episcopal  missions  have 
been  started  there  at  different  times,  but  most  of  the 
Indians  of  the  place  still  adhere  to  the  faith  of  Jogues 
and  Tekakwitha. 

The  Catholic  Iroquois,  —  many  of  them  famous  as 
warriors,  —  naturally  enough,  sided  with  the  French 
during  the  long  period  of  our  intercolonial  wars ;  ^  but 
when  the  Eevohition  broke  out  they  refused  to  take  up 
arms  against  the  people  of  the  English  Colonies  at  the 
instigation  of  their  British  oppressors,  as  did  the  Mo- 
hawk followers  of  Brant.  Though  urged  and  threatened 
by  Sir  Guy  Carleton  to  do  so,  they  maintained  their 
neutrality.  Some  actually  joined  the  American  army  of 
patriots.  One  of  these,  Atiatonharonkwen,  or  Louis  Cook,  \ 
rose  to  the  rank  of  captain.  During  the  stirring  times  of 
1812  the  settlement  at  Aquasasne  was  disturbed  by  in- 
cursions of  both  American  and  British  troops ;  but  since 
that  war  came  to  an  end  the  missions  of  Caughnawaga 
and  St.  Eegis  have  enjoyed  peace  and  quiet.  Their 
people  have  shared  in  the  general  prosperity  and  pro- 
gress of  this  country  and  Canada.  They  support  them- 
selves by  means  of  agriculture  and  the  manufacture  of 
baskets,  sleds,  moccasins,  snow-shoes,  and  other  articles 
ornamented  with  beads  in  the  Indian  fashion.  The 
Caughnawagas,  moreover,  are  noted  for  being  especially 
brave  and  skilful  in  the  use  of  every  kind  of  river-craft. 
As  raftsmen  and  pilots  they  are  unequalled.  The  patri- 
archal figure  of  the  famous  Caughnawaga  Indian,  Jean 

*  To  this  period  belong  the  curious  details  concerning  the  tradi- 
tional story  of  the  Iroquois  mission  bell,  and  its  connection  with  the 
raid  on  Deerfield  in  the  winter  of  1703-4,  which  have  been  collected  by 
Judge  N.  B.  Sylvester,  in  l;is  '*  History  of  the  Connecticut  Valley." 


MODERN  CAUGHNAWAGA. 


291 


Baptiste,  with  his  swarthy  face  and  bright-red  shirt, 
seen  year  after  year  at  the  pilot-wheel  of  nearly  every 
excursion-steamer  that  shot  the  Great  Rapid  of  the 
St.  Lawrence  on  its  way  to  Montreal,  will  not  soon  be 
forgotten  by  the  many  travellers  whom  he  steered  safely 
to  their  destination.  Others  as  skilful  still  dwell  at  the 
same  Indian  village,  ready  at  any  time  to  board  the 
fiteamers  as  they  pass  along. 

When  the  Gordon  expedition  was  being  fitted  out  for 
Egypt  in  1884,  an  urgent  invitation  was  extended  to  the 
€aughnawaga  raftsmen  to  join  it.  About  one  hundred 
of  them  did  so,  and  dexterously  carried  the  British  troops 
through  the  rapids  of  the  Upper  Nile.  On  their  return 
they  were  received  in  England  with  marked  consider- 
ation, and  were  thanked  by  Queen  Victoria  in  person 
for  their  services  to  the  realm.  They  then  recrossed 
the  ocean  to  Caughnawaga,  well  pleased  with  their  ven- 
ture into  foreign  lands. 

Among  these  same  people  of  the  Sault  are  lineal  de- 
scendants of  those  proud  Mohawks  with  whom  the 
fathers  of  Albanv  maintained  so  long  the  close  alliance 
formed  at  Tuwasentha,  when  the  foundations  of  the  city 
were  first  laid  on  land  belonging  to  the  most  warlike  of 
the  Five  Nations.  Accordingly,  when  the  Albanians, 
in  1886,  prepared  to  celebrate  the  bi-centennial  of  their 
charter,  a  deputation  of  these  Mohawks  was  formally 
invited  from  Caughnawaga  by  the  Mayor  of  Albany. 
On  their  arrival  they  were  publicly  received  at  the  City 
Hall  as  honored  guests,  the  freedom  of  the  city  was  ex- 
tended to  them,  and  they  took  a  prominent  part  in  the 
ceremonies  accompanying  the  celebration.  They  were 
present  in  full  Indian  costume,  both  at  the  opening  of 


>  -J  ^ 


292 


KATERI  TEKAKWITHA. 


the  city  gates,  and  at  the  grand  military  high  mass  cel- 
ebrated on  bi-centennial  Sunday  at  St.  Mary's,  the  old- 
est Catholic  Church  of  the  city.  Their  presence  on  that 
occasion  recalled  with  touching  interest  the  memory  of 
their  first  apostle  of  Christianity,  Isaac  Jogues,  who  was 
sheltered  from  the  cruelty  of  his  captors  by  the  kind- 
hearted  burghers  of  Albany.  The  sacrifice  of  his  life, 
which  he  offered  for  them  when  he  returned  to  the  Mo- 
hawk Valley,  had  brought  these  Indians  to  the  Chris- 
tian faith;  and  the  example  of  Kateri  —  their  "Little 
Sister,"  as  they  still  call  her  —  had  helped  to  hold  them 
to  it  through  the  vicissitudes  of  two  centuries. 

The  fervor  of  these  Indian  people  of  the  Great  Eapid, 
whose  ancestors  were  converted  from  paganism  in  the 
valleys  of  New  York  State,  has  not  abated  since  the  days 
of  Kateri,  nor  has  the  work  of  the  Jesuit  missionaries 
among  them  been  fruitless  in  lasting  results,  notwith- 
standing the  assertion  of  Kip  to  the  contrary,  in  his 
introduction  to  "Early  Jesuit  Missions."  The  large 
congregation  of  Christian  Iroquois  still  dwelling  at  the 
Sault  is  in  itself  a  living  proof  of  the  success  and  con- 
tinuance of  the  old  mission  work.  No  one  could  attend 
the  religious  observances  there  without  being  impressed 
by  their  sincere  and  heartfelt  devotion  to  the  Christian 
faith.  The  Corpus  Christi  procession,  as  witnessed  by 
the  author,  in  1888,  at  the  village  of  Caughnawaga,  was 
picturesque  and  edifying  beyond  description. 


\  ^ 


CONCLUSION. 


It  is  for  the  people  of  the  United  States,  where  many 
nationalities  and  many  creeds  are  brought  into  daily 
contact,  that  this  book  has  been  written ;  and  therefore 
certain  occurrences  which  took  place  after  the  death  of 
Kateri  Tekakwitha,  and  which  have  been  given  at 
length  in  some  memoirs  and  sketches  of  her  life  other- 
wise comparatively  meagre,  are  here  purposely  omitted. 
Thus  we  pass  by  much  that  might  be  said  of  the  devo- 
tion of  people  in  various  parts  of  Canada  and  elsewhere 
to  her  memory ;  as  also  the  accounts  of  visits  made  from 
long  distances  to  her  grave,  and  to  her  early  home  in  the 
Mohawk  Valley.  Steps  have  been  taken  towards  public 
honors  in  the  church,  and  even  to  her  canonization  as 
a  saint.  1  Into  these  matters  it  has  not  been  thought 
necessary  to  enter.  One  exception,  however,  should  be 
made.  Some  things  occurred  soon  after  her  death 
which  are  so  closely  connected  with  the  personality  of 
Kateri  herself,  and  with  those  who  were  nearest  to  her 
on  earth,  that  they  seem  properly  to  belong  to  a  com- 
plete record  of  her  life  and  times.     These  are  given  in 

^  See  Appendix — Note  F,  Indian  Petition  to  Rome. — As  recently 
as  July  30,  1890,  there  wae  a  large  and  enthusiastic  gathering  of 
Americans,  Canadians  and  Indians  at  Tekakwitha's  grave,  pre- 
sided over  by  the  Bishops  of  Montreal,  Albany  and  Nicolet,  for 
the  purpose  of  assisting  at  the  solemn  dedication  and  blessing  of 
her  newly  placed  monument. 


1:  4 


it  I 


V 


294 


KATERI   TEKAKWITHA. 


an  account  of  certain  remarkable  visions  in  which 
Kateri  Tekakwitha  appeared  to  Father  Chauchetiere 
and  two  of  her  friends  in  1680,  and  twice  afterwards  to 
the  same  reverend  father.  The  account  of  these  appar- 
itions is  to  be  found  in  "Book  Third**  of  the  manuscript 
entitled,  "  La  Vie  de  Catherine  Tegakouita,  Premiere 
Vierge  Irokoise,"  written  by  Father  Cholenec.  It  forms 
a  part  of  the  materials  in  Carton  0,  *  at  the  Jesuit  Col- 
lege Library,  in  Montreal.  A  translation  of  it  is  here 
given.  Nothing  is  added,  and  nothing  taken  from  the 
good  father's  account ;  nor  is  there  any  call  to  make  an 
apology  for  the  simple  faith  which  glows  in  his  language.  • 
It  was  his  faith  and  that  of  many  others  who  knew 
Tekakwitha,  and  thus  makes  a  part  of  her  history. 

Cholenec's  words  are  as  follows  : 

"  The  sixth  day  after  the  death  of  Catherine,  this 
was  Easter  Monday,  a  virtuous  person  worthy  of  belief,  * 
being  in  prayer  at  four  o'clock  in  the  morning,  she 
appeared  to  him  surrounded  with  glory,  bearing  a  pot 
full  of  maize,  her  radiant  face  lifted  towards  heaven  as 
if  in  ecstasy.  This  vision  of  joy  so  marvellous  was 
accompanied  by  three  circumstances  which  renderGd  it 

^  Another  manuscript  contained  in  this  same  Carton  O,  which 
will  doubtless  be  carefully  examined  by  those  who  are  interested 
in  promoting  the  cause  of  c'onization  of  Kateri  Tekakwitha,  is 
that  of  M.  R6my  Cur6  of  La  Chine,  dated  March  12,  1696,  and 
testifying  to  miracles  worked  through  her  intercession  in  his  own 
parish. 

^  This  person  was  Father  Chaucheti6re.  He  says  in  the  Preface 
to  his  life  of  Catherine  Tegakouita :  ' '  Catherine  me  porta  dans 
une  vision  a  faire  des  peintures  pour  I'instruction  des  sauvages, 
etc" 


1 


CONCLUSION. 


295 


still  more  admirable.  For  in  the  first  place  it  lasted  two 
whole  hours,  during  which  this  person  had  leisure  to 
contemplate  her  at  his  ease.  He  did  so  with  a  joy  and 
a  pleasure  that  cannot  be  expressed,  Catherine  having 
wished  by  so  signal  a  favor  to  acknowledge  the  great 
services  she  had  received  from  him  during  her  life. 
Furthermore,  this  same  apparition  was  accompanied 
with  several  prophecies  by  as  many  symbols  which  were 
to  be  seen  on  each  side  of  Catherine  in  her  ecstasy ;  of 
which  prophecies  some  have  been  already  verified,  others 
have  not  as  yet.  For  example,  at  the  right  appeared  a 
church  overturned,  and  opposite  at  the  left  an  Indian 
attached  to  a  stake  and  burned  alive.  This  happened 
in  the  month  of  April  of  the  year  1680 ;  and  in  1683, 
the  night  of  the  20th  of  August,  a  storm,  so  terrible  and 
with  so  much  thunder  and  lightning  that  it  could  only 
have  been  caused  by  the  evil  spirit,  took  up  the  church 
of  the  Sault, — 60  feet  long,  of  stone  maoonry, — took  it 
up,  I  say,  at  one  corner  with  such  violence  that,  contrary 
to  all  likelihood,  it  turned  it  over  on  to  the  opposite 
angle  and  dashed  it  to  pieces.  Two  of  our  fathers  who 
were  at  the  church  were  carried  off  into  the  air.  A 
third,  who  had  run  to  the  house  to  ring  the  bell,  felt  the 
cord  suddenly  wrenched  from  his  hands,  and  was  carried 
off  like  the  other  two.  All  three  next  found  themselves 
on  the  ground  under  the  debris,  from  which  they  were 
drawn  forth  with  much  difficulty;  and  instead  of  having 
their  bodies  all  mangled  by  so  violent  a  concussion,  they 
came  out  of  it  with  some  slight  hurts ;  this  they  attrib- 
uted to  the  prayers  of  Catherine,  when  they  all  three 
came  together  again.     As  for  me,  said  one,  I  said  mass 


III 


¥\\ 


296 


KATERI   TEKAKWITHA. 


to-day  in  honor  of  Catherine.  And  for  me,  replied  the 
other,  I  was  this  morning  at  her  tomb,  to  recommend 
myself  to  her  in  a  special  manner.  And  as  for  me,  added 
the  third,  having  for  a  year  past  a  strong  idea  that  some 
misfortune  was  to  befall  the  mission,  I  have  been  every 
day  since  then,  and  to-day  again,  to  pray  to  Catherine  at 
her  tomb  to  deliver  us,  and  I  have  not  ceased  during  all 
that  time  to  importune  the  superior  of  the  mission  to 
have  Catherine's  bones  transported  into  our  church, 
without  knowing  why  I  did  it.  Behold  what  has  refer- 
ence to  the  overturned  church.  As  for  the  Indian  seen 
in  this  appariuion,  attached  to  the  stake  and  burned 
alive,  that  was  sufficic  ly  verified  some  years  after, 
when  an  Indian  of  this  mission  was  burned  at  Onondaga, 
and  two  women  the  two  following  years  ;  and  as  we  do 
not  doubt  at  all  that  Catherine,  who  had  made  it  known 
so  long  beforehand,  obtiiined  for  these  Indians  the 
invincible  constancy  that  they  showed  in  their  torments, 
we  will  speak  of  it  at  the  end  of  this  third  book  as  a 
marvellous  effect  of  the  power  she  has  in  heaven.  * 

"  Finally,  the  third  circumstance  of  tuis  apparition,  so 
remarkable,  is  that  in  the  following  year,  1681,  on  Sep- 
tember 1st,  and  in  the  year  1682,  on  April  21st,  the  same 
person  had  the  same  vision  and  under  the  same  circum- 
stances ;  with  this  only  difference,  that  in  the  first 
apparition  Catherine  was  shown  to  him  as  a  risinj^  sun, 
with  these  words  which  were  audible  to  him  :    '  Adhuc 

^  Some  account  of  the  Iroquois  martyr,  Etienne,  who  fulfilled 
this  prophecy  of  the  vision,  has  been  already  given  in  Chapter 
XXI.  For  further  details  see  Kip's  "Early  Jesuit  Missions," 
Pages  119-123. 


'  ^ 


CONCLUSION. 


297 


visio  in  dies ;  '  instead  of  which,  in  the  two  following 
ones,  she  was  shown  to  him  as  a  sun  at  mid-day,  with 
thepe  other  words:  '  Inspice  et  fac  secundum  exem- 
plar,' God  giving  him  to  understand  by  this,  that  he 
wished  pictures  of  Catherine  to  be  painted,  which  have 
been  worked  upon  for  a  long  time,  and  which  having 
been  painted,  have  contributed  wonderfully  towards 
making  her  known ;  because,  having  been  put  on  the 
heads  of  the  sick,  they  have  worked  miraculous  cures. 

"  Two  days  after  the  first  of  these  three  apparitions, 
and  eight  days  after  the  death  of  Catherine,  she  showed 
herself  to  her  good  mother  Anastasia  in  this  way.  This 
fervent  christian,  after  everybody  had  gone  to  bed  in 
her  cabin,  remained  alone  in  prayer  on  that  evening ; 
and  feeling  herself  finally  overcome  by  sleep  she  laid 
down  on  her  mat  to  rest.  But  scarcely  had  she  closed 
her  eyes  when  she  was  awakened  by  a  voice  calling  her 
with  these  words  :  '  Mother,  arise.'  She  recognized  the 
voice  of  Catherine,  and  at  once  without  the  least  fear, 
she  raised  herself  to  a  sitting  posture  and  turning 
towards  the  side  from  which  this  voice  came,  she  saw 
Catherine  standing  near  her  all  brilliant  with  light. 
She  had  half  of  her  body  hidden  to  the  waist  in  this 
brightness,  and  the  other  half,  said  this  woman,  was 
shining  like  a  sun.  She  carried  in  her  hand  a  cross, 
more  brilliant  yet  than  all  the  rest.  So  much  light  came 
from  it  that  I  do  not  believe  one  could  see  anything  in 
the  world  more  beautiful.  I  saw  her,  she  continued, 
distinctly  in  this  posture,  awake  as  I  wns,  and  she  spoke 
these  words  to  me  quite  as  distinctly :  '  Mother,  look  at 
this  cross ;  oh !  how  beautiful  it  is  !    It  has  been  my 


I ' '       ( 


'  f 


298 


KATERI   TEKAKWITHA. 


whole  happiness  daring  my  life,  and  I  advise  you  also 
to  make  it  yours/  After  these  few  words  she  disap- 
peared, leaving  her  mother  full  of  joy,  and  her  spirit  so 
filled  with  this  vision  that  after  many  years  she  had  still 
the  memory  of  it  as  fresh  as  on  the  first  day.  It  seems 
that  Catherine,  in  gratitude  for  the  assistance  she  had 
received  from  Anastasia,  wished  by  the  sight  of  that 
cross  so  beautiful  and  so  ravishing,  and  by  the  words  she 
added,  to  dispose  her  to  bear  generously  the  one  that 
God  was  preparing  for  her ;  because  she  has  lost  since 
then  three  of  her  children  killed  in  war,  the  eldest  of 
whom  was  one  of  the  captains  of  the  village ;  a  disaster 
which  she  bore  with  heroic  constancy,  so  much  had  she 
been  fortified  within  by  this  apparition  of  her  dear 
daughter. 

"  Catherine  was  seen  also  by  her  companion,  one  day 
when  she  was  alone  in  her  cabin.  She  sat  down  beside 
her  on  her  mat,  recalled  to  her  something  she  had  done, 
and  after  giving  her  some  advice  for  her  conduct,  she  with- 
drew. As  for  the  rest,  the  great  affection  Catherine  had 
for  the  cross,  and  the  manner  in  which  she  appeared  to 
her  mother  Anastasia,  gave  the  idea  of  painting  her 
with  the  cross  in  her  hand  as  the  posture  most  suitable 
to  her. 

"But  God  has  spoken  still  more  clearly  as  to  the  sanc- 
tity and  merit  of  Catherine,  his  spouse,  by  authentic 
testimony.  I  mean  those  prodigious  graces,  and  so 
numerous,  that  he  has  already  bestowed  and  continues 
to  bestow  through  her  intercession,  on  every  sort  of 
people.'' 


!  \ 


CONCLUSION. 


299 


The  record  is  ended;  and  yet  one  thought  lingers. 
The  moccasin  trail  of  our  "Little  Sister"  leads  ever 
onward  to  the  lodge  of  the  true  God.  There,  if  we 
follow,  though  with  steps  not  half  so  swift  as  hers, 
Kateri  will  not  fail  to  greet  us  with  her  low,  sweet, 
friendly  Caughnawaga  greeting :  "  Sago  ! " 


MODERN    CAUGHNAWAGA,  P.  Q. 

{From  the  Landing.) 


APPENDIX. 


NOTES. 


A.    LOCATION  OF  MOHAWK   VILLAGES. 

'T^HERE  is  much  confusion  and  apparent  discrepancy  in 
the  various  accounts  given  of  Mohawk  villages  in  the 
seventeenth  and  eighteenth  centuries,  as  may  be  seen  by  con- 
sulting the  works  of  O'Callaghan,  Parkman,  Martin,  School- 
craft, Morgan,  and  others.  A  few  prominent  and  unmistakable 
facts,  however,  are  accepted  by  all.  There  were  certainly  three 
principal  fortified  towns  in  the  Mohawk  Valley  all  through 
the  early  colonial  days,  built  and  occupied  by  the  Caniengas 
(Kanienkehaka),  or  *'  People  of  the  Flint,"  as  they  chose  to  call 
themselves,  but  who  were  known  to  the  Dutch  as  Maquaas, 
to  the  French  as  Agnies,  and  to  the  English  as  Mohawks. 
These  people  were  divided  into  three  clans  or  gentes,  each 
named  for  a  ce  tain  animal,  and  each  governing  a  town  or 
castle  of  its  own.  Their  three  towns  varied  in  name  and 
location,  but  seem  always  to  have  borne  the  same  relation 
to  one  another.  As  Gent  ral  Clark  briefly  expresses  it : 
**  The  castles  first,  second,  and  third  (from  the  east)  corre- 
spond to  Lower,  Middle,  and  Upper,  and  also  to  the  Turtle^ 
Bear,  and  Wolf.^*  Kateri  Tekakwitha  dwelt  at  the  first,  or 
Turtle  Castle,  which  was  nearest  to  the  Dutch  settlers. 
These  last  worked  their  way  up  the  Mohawk  Valley  from 


303 


APPENDIX. 


the  Hudson ;  while  the  Indians  on  their  part  were  also  mov- 
ing gradually  westward,  rebuilding  their  villages  after  short 
intervals,  sometimes  on  the  northern  and  sometimes  on  the 
southern  bank  of  the  Mohawk,  but  always  in  the  same  rela- 
tive order,  — that  is,  Turtles  to  the  east,  Bears  in  the  centre, 
and  Wolves  to  the  west. 

The  following  extracts  from  letters  of  Gen.  John  S.  Clark 
to  the  author  of  this  volume  will  be  of  interest  to  all  who 
wish  to  know  what  sort  of  proofs  and  arguments  have  been 
used  in  locating  the  sites  of  the  Mohawk  villages  which  were 
in  existence  during  the  times  of  Isaac  Jogues  and  Kateri 
Tekakwitha  :  — 

February  10,  1885. 

The  determination  of  the  exact  position  of  all  the  so-called 
Mohawk  Castles  at  definite  dates  can  never  be  ascertained.  This 
you  can  readily  understand  by  reading  Father  Pierron's  account 
in  1668  (Relation,  1669),  where  he  speaks  of  seven  large  villages 
extending  over  a  space  of  seven  and  a  half  leagues  (nearly  nine- 
teen miles),  and  that  from  many  causes  they  often  changed  to  new 
locations,  where,  according  to  circumstances,  they  might  remain 
five,  ten,  and  in  rare  instances  fifteen  years.  I  have  identified  in 
the  neighborhood  of  forty  different  sites  occupied  at  some  time 
between  1620  and  1750,  Fortunately  the  very  particular  account 
of  Father  Jogues'  captivity  and  the  death  of  Goupil  furnished  a 
suflScient  number  of  references  to  the  topography  of  the  locality, 
to  enable  me,  after  many  years'  study,  to  identify  with  almost  ab- 
solute certainty  the  exact  sit6  of  this  one  castle,  Ossernengn. 
This  gave  the  key  to  the  second  and  third.  These  determined, 
Father  Pierron,  in  1667  (the  next  year  after  the  three  castles  were 
burned  by  the  French),  speaks  of  visiting  the  third  castle,  which 
had  been  rebuilt  a  quarter  of  a  league  above.  This  gave  me  a  test 
fact.  In  company  with  some  friends  living  near  there,  and  who 
were  well  acquainted  with  all  sites,  as  they  supposed,  where  In- 
dian relics  had  ever  been  found,  I  pointed  out  the  precise  point 
on  the  map,  and  said  we  must  find  a  site  here,  or  my  theory  must 
fall  to  the  ground.     They  answered  that  then  my  theory  must 


APPENDIX. 


d08 


fail,  for  certainly  if  any  Indian  villa<,'e  had  ever  existed  at  that 
point  they  would  have  heard  something  of  it.  My  answer  was, 
"  I  have  more  contidence  in  Father  Pierron  than  I  have  in  your 
opinion."  We  visited  the  spot,  and  on  inciuiring  of  the  farmer 
who  owned  the  land,  if  any  evidences  existed,  at  the  particular 
point  in  question,  of  Indian  occupation,  he  answered:  "  We  have 
found  great  quantities  of  relies,  and  you  can  find  plenty  of  them 
to-day,"  —  as  we  did.  Since  that  they  have  never  questioned 
facts  mentioned  in  the  "  Relations." 

Greenhalgh  visited  all  the  castles  in  1677,  and  found  them  on 
the  north  side.  His  description  gives  sulticient  facts  to  warrant 
a  reasonable  probability  as  to  the  locations  of  the  four  principal 
castles  at  that  date,  but  not  absolutely  certain.  Apparently  at 
this  date  the  lower  castle,  Kaghnawaga,  was  on  the  west  bank  of 
the  Cayudutta,  near  Fonda;  and  here  my  conclusions  must  end 
for  the  present,  until  I  collect  all  the  facts  possible  to  be  obtained 
having  a  bearing  on  the  question.  These  are  references  to  to- 
pography, distances  from  other  known  points,  and  anything 
that  by  hint  or  direct  evidence  can  be  used  in  the  solution 
of  the  problem.  .  .  .  My  present  opinion  is  that  your  mission 
chapel  of  1676  was  northwest  of  Fonda,  on  the  west  side  of 
Cayudutta  Creek.  .  .  . 

You  mention  the  fact  of  small-pox  prevailing  in  her  town  in 
1660,  and  ask.  Would  they  be  likely  to  move  the  site  of  the  village 
for  that  reason  ?  Most  certainly.  I  have  evidence  that  they  did 
remove  in  1659,  but  have  never  been  able  to  ascertain  the  cause. 
Quite  possibly  this  may  have  been  the  reason.  This  removal,  as  I 
suppose,  was  made  to  the  west  bank  of  Auries  Creek,  on  top  of  a 
high  hill  and  about  a  mile  west  of  Ossernenon. 

About  1649  the  Iroquois  entered  on  their  policy  of  conquer- 
ing their  neighbors  and  making  of  them  one  family  and  one 
people,  as  they  expressed  it.  From  that  date  to  1675,  great  num- 
bers were  added,  —  many  more  than  could  be  provided  for  in  the 
way  of  adoption  into  families  ;  consequently  they  were  permitted 
to  settle  in  villages  by  themselves  in  the  near  vicinity  of  the 
large  ones.  In  this  way  was  the  number  increased  from  three  in 
1640  to' seven  in  1668,  and  this  also  accounts  for  an  apparent  dis- 
crepancy as  to  numbers  in  accounts  of  different  writers.     One 


304 


APPENDIX 


party  finding  a  village  in  two  parts  near  each  other  would  de- 
scribe it  as  two;   another  would  consider  it  as  one. 

I  suspect  your  petit  village,  Gandawague,  was  one  of  this  char- 
acter ;  that  is,  a  small  village  near  the  greater  one.  One  other  fact 
occurs  to  me,  that  may  be  of  use  to  you.  Gandawague  was  a 
district  aiong  the  river,  —  ordinarily  meaning  "  at  the  rapids." 
A  slight  variation  may  make  it  mean  above  or  below  or  the  other 
side  ;  and  so  on  in  numerous  relations  of  localities  to  the  rapids. 
It  will  be  found  exceedingly  difficult  to  determine  the  precise 
meaning  of  these  words. 

In  the  early  part  of  June,  1885,  General  Clark,  in  com- 
pany \v  th  Rev.  C.  A.  Walworth,  of  Albany,  and  the  author 
of  thifi  biography,  revisited  all  the  castle-sites  in  the  Mo- 
hawk Valley  which  were  supposed  to  be  in  any  "^ay  con- 
nected with  the  lifetime  of  Koteri  Tekakwitha.  What 
follows  was  written  soon  after  this  expedition.  ' 

Auburn,  K  Y.,  June  29,  1885. 

Since  my  return  home  I  have  given  my  time  to  a  review  of 
all  the  e/i.dence  relating  to  sites  of  first  and  second  castles  from 
1640  to  iG80,  and  have  framed  a  theory  that  apparently  harmon- 
izes all  th;  facts,  and  shall  be  much  obliged  for  any  argument  or 
presentation  of  factb  that  will  be  inconsistent  with  it. 

First,  I  assume  that  in  all  the  changes  of  the  Bear  clan  during 
this  time,  thev  did  not  remove  more  than  a  mile  and  a  hall"  from 
their  original  position  on  the  high  hill ;  ^  second,  that  soon  after 
1666  they  removed  to  the  opposite  side  of  the  river,  on  the  Fox 
farm,  where  Green halgh  found  them  in  1677,  "  on  aflat  a  stone's- 
throw  from  the  river. ''^  You  will  remember  that  this  site  was  on 
an  elevated  plain,  unlike  any  other  site  visited. 

Now  after  Ossernenon  was  abandoned,  say  about  1650  or  1655, 
all  subsequent  descriptions  place  Gandawague  two  leagues  from 
Andagoron  until  1668,  when  the  people  of  Gandawague  removed 
to  the  Cayudutta  (Kaghnawaga),  and  when  the  accounts  all  place 

1  See  map  in  chap.  iv.  p.  38,  showing  the  position  of  Andagoron, 
the  Castle  of  the  Bears,  in  1642. 


APPENDIX. 


305 


the  two  castles  near  each  other,  —  in  Dr.  Shea's  translation  two 
miles.  Theoretically,  this  makes  a  change  of  three  miles  for  the 
lower  castle,  —  a  distance  exactly  corresponding  to  that  between 
the  high  hill  ai;  Auries  Creek  and  Kaghnawaga  on  the  Cayudutta, 
—  the  village  Andagoron  having  remained  substantially  station- 
ary. I  firmly  believe  that  the  site  on  the  Fox  farm  was  the  one 
visited  by  Greenhalgh.  If  this  be  correct,  it  determines  approxi- 
mately the  other  ;  for  they  were  near  each  other,  one  chapel  an- 
swering for  both  villages. 

On  applying  the  test  of  distance  to  the  battle-ground,*  this  is 
found  correct ;  and  measuring  the  four  leagues  as  we  did  to 
Teonnontogen,  it  also  corresponds. 

Now  the  removal  from  the  west  bank  of  Auries  Creek  was  not 
made  bodily,  but  gradually.  The  villages  were  destroyed  in  Octo- 
ber, 1666.  They  could  do  nothing  in  the  way  of  establishing  them- 
selves in  a  new  position  that  year,  having  to  make  themselves 
shelter  for  the  winter.  The  next  year,  after  the  bark  would  peel, 
they  could  commence  building  their  new  houses  on  a  new  site, 
and  during  the  spring  clear  new  fields  for  com,  and  in  the  course 
of  the  year  a  partial  removal  could  take  place.  The  palisading 
could  be  completed  during  the  year,  and  in  1668  the  village  could 
be  said  to  have  changed.  The  new  chapel  was  built  in  1669, 
and  in  this  year  also  they  were  attacked  by  the  Mohegans.  When 
Gandawague  was  visited  in  1667  no  mention  is  made  of  a  removal; 
but  the  fact  is  mentioned  of  the  removal  of  Teonnontogen  a  quar- 
ter of  a  league  higher  up.  I  conclude  that  if  Gandawague  or 
Andagoron  had  either  of  them  been  removed,  the  fact  would  have 
been  mentioned,  and  that  indeed  they  returned  temporarily  to  the 
old  sites,  which  may  not  have  been  so  completely  destroyed  as 
was  Teonnontogen.  This  will  reconcile  all  the  facts,  and  I  am 
unable  to  see  any  material  antagonism  at  any  point.  The  name 
Gandawague  must  not,  however,  be  confounded  with  Caughna- 

1  This  was  at  Kinaquariones,  or  Hoffman's  Ferry.  See  Plerron'a 
account  of  that  battle,  translated  into  English  by  Dr.  Hawley,  of  the 
Cayuga  County  Historical  Society,  in  his  **  Early  Chapters  of  Mohawk 
History."  See  also  a  topographical  note  to  the  same  by  Gen.  J.  8. 
Clark,  referring  to  Dutch  deeds  which  give  the  distance  of  that  battle- 
ground from  Schenectady. 


r" 


306 


APPENDIX. 


waga,  although  for  a  time  it  may  have  been  transferred  to  the  new 
site. 

I  have  hcen  unable  to  find  any  data  from  which  to  determine 
when  or  about  when  Ossernenon  was  transferred  to  Auries  Creek. 
The  asking  of  the  Dutch  for  men  and  horses  in  1659  to  draw  pali- 
sades, according  to  the  translators,  was  to  repair  their  castles,  and  in 
one  case  for  the  "  castles  which  you  are  building."  They  don't  agree, 
The  name  on  the  Vanderdonck  map,  1656,  and  that  on  Vischer's, 
1659,  of  "  Canagero,"  give  a  hint  that  the  transfer  had  been  made 
as  early  as  1655  ;  and  the  very  remarkable  language  of  the  Jesuit 
Fathe:'3  Fremin,  Pierron,  and  Bruyas,  which  describes  Ganda- 
wagu^j  as  "  the  very  place  watered  by  the  blood  of  Jogues"  etc.,  almost 
leads  one  to  think  the  removal  may  have  been  made  as  early  as 
1646;  but  I  conclude  that  Ossernenon  and  Gandawague  being 
only  a  mile  apart,  the  description  "  this  is  the  place"  would  be 
sulficiently  specific  as  to  locality,  the  village  (people)  being  the 
same.  A  critical  study  of  the  original  Dutch  may  enable  us  to 
determine  whether  in  1659  they  were  b:  ilding  a  new  or  repairing 
an  old  castle. 

In  a  letter  to  Rev.  C.  A.  Walworth,  March  3,  1885, 
General  Clark  wrote  as  follows :  — 

"Gandawague  was  in  1677  unquestionably  on  the  hill  north- 
west of  Fonda,  about  a  mile  back  from  the  river,  A  fine  spring 
on  the  west  bank  of  the  Cayudutta  marks  the  central  point  of  the 
village,  and  the  pits  some  distance  to  the  north  were  their  gran- 
ary where  they  stored  their  com.  A  smaller  village  was  probably 
near  Mr.  Veeder's  house." 


B.    THE    WORDS    "GANDAWAGUE" 
"TEKAKWITHA." 


AND 


Gandawague  may  possibly  mean,  as  General  Clark  has 
suggested,  neither  more  nor  less  than  "  At  the  Turtle  Vil- 
lage." In  compound  words  the  Indians  frequently  drop 
syllables,  and  certain  letters  are  interchangeable  as  follows  : 


APPENDIX. 


307 


Kan/dA — Ai  ^VVAVt  A — KE 
GaN-D  A WA — 

Village Turtle- 


-GE 

-At 


The  name  of  this  first,  or  Turtle,  Castle  of  the  Mohawks 
has  been  written  in  many  different  ways,  as  may  be  seen  by 
a  glance  at  the  list  hero  given ;  — 

OssERNENON  Kachnuge 

Asserue  Kaghnuwag^ 

Oneougoure  Kaghenewage 

Gandawague  Kahnawake 

Gannaouage  Caghnawagah 

Gandahouagiie  Cahaniaga 

Andaraque  Caughnawaga 

With  all  this  variety  of  spelling,  only  three  or  four  dis- 
tinct names  are  represented.  An  Indian  word  had  no 
written  form  of  its  own»  Consequently  an  Englishman, 
a  Dutchman,  and  a  Frenchman,  each  putting  it  down  in 
black  and  white  for  the  first  time,  would  naturally  represent 
the  sound  of  the  word  by  very  different  letters.  The  three 
forms  thus  arising  could  not  be  identified  at  once  as  the 
same  in  meaning  and  sound  without  a  knowledge  of  several 
languages.  Since  such  scholars  as  Dr.  O'Callaghan  and 
M.  Cuoq,  however,  have  taken  up  the  task,  new  light  has 
been  thrown  on  the  subject,  and  much  that  at  fi.'st  sight 
fleeraed  hopelessly  confused  in  the  early  colonial  accounts 
has  been  made  clear  and    intelligible. 

There  is  quite  as  much  variety  in  the  different  ways  of 
spelling  Tekakwitha's  own  name  as  in  the  case  of  her  birth- 
place and  early  home.    Here  are  some  of  the  forms  used  :  — 


Tegakouita 
Tegahkouita 
Tehgahkwita 


Tehgakwita 
Teqakwita 
TekakoUita 


308 


APPENDIX. 


T^gahcouita 
Tekahkouitha 


Takwita 
Tekakwitha 


A  grammatical  explanation  of  this  name  is  given  in  a  note 
to  the  "  Lexique  de  la  Langue  Iroquoibe,"  by  J.  A.  Cuoq, 
pretre  de  Saint-Snlpice,  as  follows:  — 

Tekakwitha  est  la  3  p.  fern.  sing,  de  pr^s.  de  I'ind.  du  v.  tek- 
kwitha,  cis-locatif  de  i'^KWiTHA,^  et  consdquer  ueut  ce  mot  signi- 
fle  :  eUe  approche,  —  elle  meut  qq.  ch.  en  avant. 


C.  TAWASENTHA. 

Tawasentha,  or  "The  Place  of  Many  Dead,'*  is  near  the 
mouth  of  the  Norman's  Kill,  just  south  of  Albany.  Many 
Indians  were  buried  there,  as  numerous  bones  and  skulls 
brought  to  light  from  time  to  time  bear  witness.  School- 
craft once  visited  the  spot,  and  examined  these  relics.  It 
was  there,  too,,  that  the  Song  of  Hiawatha  was  sung,  aa 
Longfellow  tells  us  :  — 

"  In  the  vale  of  Tawasentha, 
In  the  green  and  silent  valley, 
By  the  pleasant  water-courses 
Dwelt  the  singer  Nawadaha. 
There  he  sang  of  Hiawatha, 
Sang  the  Song  of  Hiawatha." 

Another  couplet  might  be  added  to  +he  above,  with  less 
of  poetry  in  it,  to  be  sure,  but  quite  as  much  or  more  of 
Indian  history,  — 

There  the  Mohawks  went  a-fishing 

In  the  days  of  Tekakwitha.  V 

1  Kkwitha,  —  eloigner,  on  avancer  qq.  ch.  ;  changer  qq.  ch.  de 
place. 


!  \ 


APPENDIX. 


309 


D.  MOHAWK  TEAILS. 


In  the  summer  of  1885  the  Rev.  C.  A.  Walworth,  in 
company  with  the  author,  drove  from  Amsterdam  on  the 
Mohawk  River  to  Jessup's  Landing  on  the  Hudson,  follow- 
ing as  closely  as  possible  the  route  (described  in  Chapter 
XVI.)  over  which  th«  Lily  of  the  Mohawks  probably 
passed  in  escaping  from  Caughnawaga  to  LaLe  George, 
and  thence  to  Canada.  An  account  of  this  drive  was  sent 
to  General  Clark,  after  which  the  following  information 
was  received  from  him :  — 

"  The  account  of  your  journey  is  very  interesting,  especially 
that  part  relating  to  the  fords  above  and  below  Jessup's  Landing. 
I  had  rewritten  my  note  relating  to  the  trails  from  head  of  Lake 
George,  and  enclose  the  same.  ...  On  the  Upper  Susquehanna 
and  Alleghany  the  present  fords  almost  invariably  mark  the 
crossing-places  of  the  aboriginal  trails  ;  and  without  doubt  the 
two  fords  described  above  and  below  Jessup's  Landing  were 
the  places  of  crossing  the  Upper  Hudson  in  that  vicinity.  The 
same  facts  will  apply  also  at  Glenn's  and  Baker's  Falls  as  now 
known." 

A  copy  of  the  note  on  trails  above  mentioned  as  enclosed 
in  the  letter,  is  here  given  :  — 

"Trails  from  Lake  George.  —  From  the  head  of  Lake  George 
two  trails  led  to  the  Hudson.  The  first  led  southwest  througl:  a 
valley  about  eleven  miles  to  the  ford  below  the  mouth  of  Sacondaga, 
at  present  Luzc-ne,  th(jnce  flong  the  Sacondaga  to  Northampton, 
striking  the  Mohawk  at  the  lower  castle  in  the  vicinity  of  Scho- 
harie River.  The  dotted  line  from  the  head  of  Lac  du  Saint-Sacre- 
ment  on  the  map  in  'Jesuit  Relations,'  1665,  apparently  was 
intended  to  rr present  this  route.  The  curves  correspond  to  those 
of  the  Sacondaga  in  number  and  location.  From  Luzerne  a  branch 
continued  down  the  Hudson  aboi  t  five  miles  to  the  vicinity  of 


310 


APPENDIX. 


Jessup's  Landing,  where  a  crossing  was  made  at  the  ford  above 
the  falls.  This  appears  to  have  been  the  route  of  Jogues  at  this 
time,  as  indicated  by  the  distance  given  of  six  leagues  equal  to 
fifteen  miles. 

"  The  second  led  southeasterly  about  nine  miles,  nearly  on  the 
line  of  the  present  railway  to  Glenn's  Falls,  from  whence  were 
several  diverging  lines.  One  led  south  along  the  west  bank  of 
the  Hudson.  Another  took  almost  an  air-line  for  Schenectady 
on  the  Mohawk,  passing  between  Owl  Pond  and  Saratoga  Lake, 
and  west  of  Ballston  Lake,  at  the  north  end  of  which  a  branch 
diverged  to  the  westward  leading  direct  to  the  Mohawk  Castles. 
The  French  expedition  in  the  winter  of  1665  to  1666,  in  taking 
this  route,  failed  to  follow  the  branch  leading  to  the  castles,  and 
consequently  found  themselves,  much  to  their  surprise,  in  the 
near  vicinity  of  the  new  Dutch  settlement  at  Schenectady. 
Southier's  maps  show  this  trail,  and  several  others  diverging  at 
different  points.  It  is  believed  that  from  Glenn's  Falls  a  trail  led 
nearly  in  a  southwest  direction,  passing  along  the  base  of  Mt. 
McGregor,  and  somewhere  in  the  Kayaderosseras  Valley  united 
vnth  the  branch  from  Jessup's  Landing,  and  fiom  thence  struck 
the  Mohawk  at  present  Amsterdam." 

A  year  later  the  correspondence  on  Indian  trails  in  Sara- 
toga County  at  the  time  of  Kateri  Tekakwitha  was  resumed 
as  follows  :  — 

"  Since  my  return  from  Saratoga,  I  have  given  all  my  leisure  to 
the  study  of  Indian  trails  in  your  vicinity.  ...  I  have  a  manu- 
script map,  copied  from  the  original  in  the  Paris  Archives,  relat- 
ing to  the  two  expeditions  of  Courselles  and  Tracy,  1666.  This 
map  shows  that  the  first,  or  winter  expedition,  after  leaving  Lake 
George  descended  the  valley  of  the  Hudson  to  Fish  Creek,  thence 
passed  up  that  stream,  over  Saratoga  Lake,  and  over  Ballston  Lake 
to  the  vicinity  of  Schenectady.  This  is  the  precise  route  taken 
(according  to  Mr.  Sylvester)  by  Lieutenant  Le  Moyne  in  his 
winter  expedition  of  1690  (Northern  Wilderness,  p.  288),  in  which 
I  agree  with  him. 

"  The  second  Cnnrselles-Tracy  Expedition,   according  to  the 


i 


i 


APPENDIX. 


311 


I 

i 


map,  crossed  the  Hudson  at  Glenn's  Falls,  thence  passing  near  and 
south  of  a  small  lake  east  of  Mt.  McGregor  (now  known  as  Mo- 
reau  Pond),  through  Doe's  Corners,  near  Stiles'  Hill,  and  near 
Glen  Mitchell  to  present  Saratoga.  This  is  my  understanding  of 
the  map  ;  and  as  you  will  see  they  followed  near  the  base  of  Mt. 
McGregor,  and  hugging  the  bases  of  the  Greenfield  (or  Palmers- 
town)  hills,  followed  substantially  the  present  highway  all  the 
way  from  Glenn's  Falls.  The  fragment  of  a  trail  mentioned  by 
you  was  probably  a  portion  of  this  original  Indian  pathway. 

"  From  Saratoga,  if  we  take  the  map  as  our  guide,  the  expedition 
passed  near  Ballston,  and  thence  slightly  curving,  proceeded  on  its 
way  in  a  very  direct  course  to  the  Mohawk  Castles.  They  may 
have  taken  this  route,  but  probably  crossed  the  Kayaderosseras 
about  half-way  between  Ballston  and  Lake  Saratoga,  on  a  trail  lead- 
ing  direct  to  Schenectady.  When  a  little  north  of  Ballston  Lake, 
it  crossed  a  path  leading  from  Schuylerville  along  Fish  Creek 
and  Saratoga  Lake  to  the  Mohawk  at  Kinaquariones  (Hoffman's 
Ferry).  The  map,  however,  makes  the  two  distinct,  and  without 
any  connection. 

"Three  trails  led  southward  from  Jessup's  Landing,  —  one  in 
almost  an  air-line  to  Kinaquariones.  I  suppose  that  Tegakwita 
followed  this. 

A  second  branched  off  from  South  Corinth,  and  leading  in  al- 
most an  air-line  to  Orange,  passed  near  the  western  edge  of 
Round  Lake.  A  third,  taking  a  southeasterly  course,  curved 
around  Mt.  McGregor,  and  led  very  direct  to  the  great  fishing- 
station,  at  present  Schuylerville,  the  ancient  Osrarague.  Your 
Indian  samp-bowl  [hollowed  in  the  rock]  was  probably  not  far 
from  the  crossing-place  of  the  two  trails," 


E.   INDIAN  DEFENSIVE   WORKS. 


General  Clark,  in  describing  to  the  writer  the  defensive 
works  of  the  Iroquois,  mentioned  one  locality  in  New  York 
State  where  he  actually  found  the  series  of  hollows  in  the 


312 


APPENDIX. 


ground  left  by  the  palisadoes  of  an  ^lidian  fortified  village. 
They  showed  the  exact  arrangement  of  a  triple  wall.  He 
also  gave,  in  connection  with  this  subject,  several  references 
to  quaint  and  interesting  works  in  the  State  Library  at 
Albany,  which  were  duly  examined.  Some  of  these  are 
given  below :  — 

"You  will  find  in  Kamusio,  G.  B.,  Venice,  1606,  'Navigatione 
et  Viaggi,  volume  Terzo,  etc.,'  relating  to  America,  at  p.  381,  a 
fine  two-page  illustration  of  Hochelaga  and  its  surrounding  pali- 
sade. This,  as  I  understand  it,  was  a  Huron  village.  Abnoldus 
MoNTANUS,  America,  Amsterdam,  1671,  p.  136,  gives  a  Susque- 
hanna fortified  village,  with  the  long  houses  somewhat  irregularly 
arranged,  and  enclosed  by  a  singLvline  palisade  work.  Documen- 
tary History  of  New  York,  vol.  iii.  p.  9,  will  show  you  an  Iroquois 
village  surrounded  by  triple  or  quadruple  lines  of  palisades,  with 
the  elevated  scaffolds.  You  will  see  numerous  streams  of  water 
descending  to  put  out  the  fire,  etc.  It  will  require  a  vivid  ima- 
gination to  make  out  all  that  was  intended  to  be  shown  by 
Champlain." 


< 


F.     INDIAN  PETITION  TO  ROME. 

Among  the  most  interesting  papers  forwarded  to  Rome 
during  the  last  few  years  for  the  purpose  of  forwarding  the 
cause  of  canonization  of  Kateri  Tekakwitha,  is  the  follow- 
ing petition.  Copies  of  it  were  circulated  among  the 
Catholic  mission  Indians  of  the  United  States,  who  affixed 
to  it  their  own  peculiar  signatures  and  marks.  It  is  here 
given  in  the  Latin,  English  and  Flathead  langupj^-o: 

Noster  Pater  noster  Papa: 

Gentis  Indicae  nostrae,  quamvis  pauperrima  sit  et  miserabilis,  valde 
tamen  misertus  est  Conditor  noster,  nobisque  dedit  religionem  Catho- 
licam.  Nobis  quoque  iterata  misericordia  dedit  CATHARINAM 
TEGAKWITAM.    Sancta  haec  virgo  quae  ut  nos  sumus  gentis  Indicae 


APPENDIX. 


313 


fuit,  cum  multa  fuerit  gratia  a  JESU  CHRISTO  donata,  adolescentula 
facta  est  optima,  magno  erga  Conditorem  nostrum  amore  tenebatur,  et 
mortua  est  bona  et  sancta:  nunc  antem  gloriosa  deget  in  coelis,  ut 
credimus,  et  pro  nobis  omnibus  orat.  Virgo  haec,  credimus,  data  nobis 
fuit  magno  Dei  favore;  est  enim  soror  nostra  parvula.  Nunc  vero 
speramus  fore  ut  et  tu  quoque,  nostet  Pater,  qui  Vicarius  es  JESU 
CHRISTI,  favorem  nobis  lai^aris:  te  toto  corde  imploramus  ut 
loquaris  dicens :  "  Vos  Indi,  filii  mei,  sumite  vobis  CATHARINAM 
in  ecclesia  venerandam,  quia  sancta  est  et  in  coelis." 

Sunt  etiam  alii  duo,  qui  licet  Galli  fuerint,  nobis  tamen  sunt  quasi 
Indi  fuissent,  eo  quod  I.;dos  signum  crucis  edocuere  et  viam  coeli; 
ideoque  a  perversis  Indis  fuerunt  occisi.  Eorum  nomina  sunt 
SACERDOS  ISAAC  JOGUES  et  PRATER  RENATUS  GOUPIL. 
Hos  quoque  duos  vellemus  habere  venerandos,  ut  protectores,  ut 
advocatos. 

Quos  tres  si  nobis  indulgeas  PATRONOS,  futurum  est  ut  corda 
nostra  sint  laeta,  conversatio  nostra  bona,  et  filii  nostri  perfecti  evadant ; 
multique  Indicae  gentis  nondum  baptizati  in  ecclesiam  Catholicam 
ingrediantur,  coeli  visuri  gloriam. 


i9 


4 


Our  Father  the  Pope : 

Though  we  Indians  are  very  poor  and  miserable,  yet  Our  Maker  had 
great  pity  on  us  and  gave  us  the  Catholic  religion.  Moreover  He  had 
pity  on  us  again  and  gave  us  CATHERINE  TEGAKWITA.  This 
holy  virgin,  an  Indian  like  ourselves,  being  favoured  by  JESUS 
CHRIST  with  a  great  grace,  grew  up  very  good,  had  a  great  love  for 
Our  Maker,  and  died  good  and  holy,  and  is  now  glorious  in  heaven,  as 
we  believe,  and  prays  for  us  all.  This  virgin,  we  believe,  was  given  to 
us  from  God  as  a  great  favour,  for  she  is  our  little  sister.  But  now  we 
hope  that  thou,  our  Father,  who  art  the  Vicar  of  JESUS  CHRIST, 
wilt  grant  us  a  favour  likewise ;  we  beg  thee  with  the  whole  of  our 
hearts  to  speak  and  say :  "  You  Indians,  my  children,  take 
CATHERINE  as  an  object  of  your  veneration  in  the  church,  because 
she  is  holy  and  is  in  heaven." 

There  are  also  two  others  who,  though  Frenchmen,  yet  are  as  if  they 
were  Indians,  because  they  taught  the  Indians  the  sign  of  the  Cross  and 
the  way  to  heaven;   and  for  this  they  were  killed  by  bad  Indians. 


314 


APPENDIX. 


Their  names  are  BLACKGOWN  ISAAC  JOGUES  and  BROTHER 
RENE  GOUPIL.  We  wish  to  have  these  two  also  as  objects  of  our 
veneration,  as  our  protectors  and  our  advocates. 

If  thou  givest  us  these  three  as  our  PATRONS,  our  hearts  will  be 
glad,  our  behaviour  will  be  good,  and  our  children  will  beconie  perfect; 
also  a  great  many  unbaptized  Indians  will  enter  into  the  Catholic 
Church  and  will  see  the  gloiy  of  heaven. 

Lingua  Kalispel  (Anglice,  Flathead.) 
Lvl  ku  Pogot  /u  ku  Lepape. 

Ue  mi/  kaekonkoint  kaeskeligu,  u  kaeteie,  u  pen  kutunt  kaen- 
konnemi/ils  Ai  KaeKolinzuten  Ai  kaeguize/ils  Ai  Sinchaumen  Catho- 
lique.  Negu  kae/nkonnemi/ils  Ai  kaeguize/ils  CATHERINE 
TEGAKWITA.  Ye  stiichemish  pagpagt  chikuilze  ezageil  t-kaempile 
/u  kueis  Ai  kutunt  sinkoniis  tel  JESUS  CHRIST,  mi/  gest  u  pogtilsh, 
mi/  gamenchis  Kolinzuten,  u  /u  Sinchaumis,  gest  u  pagpagt  u  t/elil,  u 
yet/goa  csimpiels  'Is'chichemaskat,  u  kaesia  kaes  chaushi/ils.  Shei 
Stiichemish  kaentels  kutunt  kaesinkonin  tel  Kolinzuten  ne/i  kaempile 
/u  kaep  sinkusigu. 

U  pen  yet/goa  kaenmuselsi  t-anui,  Ai  ku  Pogot,  kaeksnkonnemi/ils, 
/u  ku  Ni/kalshelpenzutis  JESUS  CHRIST,  t-esemilko  t-kaepuus 
kaesgalitem  kuks-kolkoelt,  u  kuks-zuti :  "  Igu  kuisigusigult  kuskeligu, 
akaespoteem  /u  CATHERINE  'Isinchaumen,  ne/i  pagpagt,  u 
'Is'chichemaskat  u  e/zl." 

Negu  telzi  chesel  ue  Seme,  u  pen  ezageil  t-skeligu,  ne/i  meyie/tem 
/u  skeligu  Ai  staktakenzut  I'eseimeus,  u  Ai  shushuel  ch's'chichemaskat, 
gol  shei  u  polstem  t-kuaukot  skeligu:  shei  /u  eszustem  KUAILKS 
ISAAC  JOGUES,  u  SINSE  RENE  GOUPIL.  Komi  ye  chesel 
negu  kaek/s'chitenzuten,  kaek/chaushizuten.  Zu  ne  kaeguize/ilt  ye 
cheche/es  kaek/s'chitenzuten,  nem  lemt  Ai  kaespuus,  nem  gestilsh  /u 
kaezuut,  nem  yopietilsh  /u  kaesigusig^-ilt,  u  nem  chgoegoeit  skeligu  /u 
estemskoli  m-kueis  Ai  Sinchaumen  Catholique,  u  nem  uichis 
/u'ls'chichemaskat  /u  simpielsten. 


THE  END. 


BROTHER 
bjects  of  our 

earts  will  be 
Jme  perfect; 
lie  Catholic 


tunt  kaen- 
nen  Catho- 
HERINE 
t-kaempile 
u  pogtilsh, 
u  t/elil,  u 
ils.  Shei 
kaempile 

nnemi/ils, 
t-kaepuus 
tuskeligu, 
gpagt,    u 

tieyie/tem 
lemaskat, 
JAILKS 
e  chesel 
ze/ilt  ye 
stilsh  /u 
«eligu  /u 
uichis 


V". 


